Dist. 22, Art. 1, Q. 4
Book III: On the Incarnation of the Word · Distinction 22
Quaestio IV. De descensu animae Christi ad inferos.
Quarto quaeritur de descensu animae Christi ad inferos. Et quod anima Christi illuc descenderit, ostenditur:
1. Primo per illud quod dicitur Actuum secundop458-9: Quem Deus suscitavit, solutis doloribus inferni etc.: ergo videtur, quod in inferno fuerit anima eius.
2. Item, in Symbolo Apostolorum: « Descendit p. 459 ad inferos, tertia die resurrexit a mortuis »; nihil hoc expressius dici potest.
3. Item, Damascenusp459-1: « Descendit ad inferna anima deificata, ut quemadmodum his qui in terra sunt, ita et his qui in inferno sunt et in tenebris et in umbra mortis sedent, superlucescat »: ergo descendit ad inferos.
4. Item, sicut Christus nos docuit per adventum suum in carnem, ita etiam detentos in inferno liberavit per egressum suum a carne; sed adveniendo in terris nobiscum conversatus est et vixitp459-2: ergo moriendo ad inferna descendit.
Sed contra: 1. Augustinus ad Dardanump459-3 et etiam super Genesim ad litteram: « Non facile in Scripturis nomen inferni in bono invenitur »: si ergo Christo nihil mali attribuendum est, videtur, quod Christus ad inferna non descenderit.
2. Item, optimo debetur optimus locusp459-4; sed anima Christi erat optima, et infernus erat locus vilissimus: ergo nunquam videtur fuisse conveniens, quod anima Christi descenderet ad inferna.
3. Item, maioris potestatis est liberare subditos de manu adversarii sola voluntate et virtute quam praesentiap459-5 corporali: ergo si Christus iam triumphaverat in cruce de diabolo, videtur, quod non oportebat, ipsum ad infernum descendere ad liberandum suos.
4. Item, per mortem Christi illi qui prius descenderant ad infernum, merebantur ascendere in caelum: ergo si idem non est causa oppositorump459-6, videtur, quod Christus moriendo non descenderit ad inferos.
Conclusio
Christi anima descendit ad inferos propter vinctorum in limbo consolationem et propter adversariorum confutationem.
Respondeo: Dicendum, quod nomine inferni aliquando intelligitur poena, aliquando locus poenae; et secundum hoc dupliciter potest aliquis dicip459-7 descendere ad inferos: aut quia descendit ad poenam, aut quia descendit ad locum poenae. Primo modo non convenit Christo; in eo enim nec fuit poena damni, nec fuit poena sensus; secundo vero modo competit Christo. Descendit enim quantum ad illam partem, in qua erant iusti, qui detinebantur merito peccati primi parentis, quae quidem pars consuevit limbus appellarip459-8; ad illam, inquam, partem descendit, non compulsus necessitate, sed sua voluntate et potestate.
Ratio autem, quare voluit descendere ad eripiendos illos qui tenebantur ibi compediti, cum etiam posset facere hoc non descendendo, fuit duplex, videlicet propter consolationem vinctorum et propter confutationem[^p459-9] adversariorum. Propter consolationem vinctorum, quia magna fuit eis consolatio de praesentia ipsius animae Iesu Christi, et maximae fuit dignationis ostensio in hoc, quod ipse personaliter voluit descendere ad eos. Propter hoc dicit Damascenus, quod « descendit, ut his qui in tenebris et in umbra mortis sedent, superlucescat », sicut in sua nativitate descendit, « ut luceret his qui erant in terris ». — Propter confutationem adversariorum, ut ipsi daemones confunderentur ex sua praesentia; et sicut vicerat eos in terra in natura assumta, sic anima eius de eisdem triumpharet apud inferos, ipsos invitos exspoliandop459-10. — Concedendae sunt igitur rationes et auctoritates, quae inducuntur ad hoc.
Ad argumenta pro parte negativa:
Ad 1. Ad illud vero quod primo obiicitur in contrarium, quod inferni nomen non de facili invenitur in bono; dicendum, quod verum est, quia ad infernum nullus descendit praeter solum Christum nisi ad poenam damni, vel ad poenam sensus; ideo dicit, ipsum non de facili inveniri in bono, quia hoc convenit soli Christo.
Ad 2. Ad illud quod obiicitur, quod optimo debetur optimus locus; dicendum, quod verum est de loco, qui debetur alicui pro remuneratione; Christus autem non descendit ad infernum tanquam ad locum remunerationis sibi debitum, sed potius descendit ad ipsum frangendum et exspoliandum.
Ad 3. Ad illud quod obiicitur, quod maius est p. 460 triumphare in absentia quam in praesentia; dicendum, quod licet hoc non sit ostensivum tantae virtutis, tamen est ostensivum maioris dignationis. Christus autem in liberatione nostra potius intendebat nobis ostendere dignationis affectum quam virtutis imperium; malebat enim, quod haberemus spiritum dilectionis et amoris quam spiritum servitutis et timorisp460-1.
Ad 4. Ad illud quod obiicitur, quod mors Christi merebatur ascensum ab inferis; dicendum, quod est descensus ordinatus ad ascensum; et hoc modo descendit Christus, quia descendit, ut faceret alios ascendere; et iste descensus non est contrarius ascensui nec est ex causa contraria. Est et alius descensus, qui venit ex impotentia ascendendi; et hic descensus repugnat ascensui; et de hoc descensu opponit, et hocp460-2 concedi potest, quod isto modo Christus ad inferos non descendit, sed modo alio, sicut praedictum est.
I. Christum descendisse ad inferos, docent cum s. Scriptura antiqua Ecclesiae Symbola; constat etiam, quod hic articulus fidei intelligi nequeat nec cum Calvino de doloribus inferni, quos ipsa anima Christi passa sit, nec ita, ut nihil dicat, nisi quod mortuus sit, ut alii multi Protestantes volunt. Erronea et reprobata a Concilio Senonensi est etiam Abaelardi propositio 18: « Quod anima Christi per se non descendit ad inferos, sed per potentiam tantum »; in quem errorem etiam Durand. (hic q. 3.) incidit docens, animam Christi non secundum aliquam rationem motus, sed tantum secundum effectum descendisse ad inferos. Durand. autem ad hanc opinionem sectandam motus est falsa sua doctrina de praesentia Angeli vel animae separatae in loco, quam defendit I. Sent. d. 37. q. 1, et cuius mentionem fecimus II. Sent. d. 2. p. II. a. 2. q. 1, in scholio. Vera sententia stabilitur etiam verbis Concilii Lateran. IV. (an. 1215, adversus Albigens. c. 1.): « Descendit in anima et resurrexit in carne ».
II. Triplicem distinctionem inferni, quatenus dicit locum, facit S. Bonav. infra q. 5. ad 1; sed S. Thom. (hic q. 2. a. 1. quaestiunc. 2.) exhibet quadruplicem infernum, distinguendo etiam limbum puerorum, qui in solo peccato originali mortui sunt; tamen de quarto S. Bonav. in fine 5. quaestionis pauca dicit. Quaeri igitur potest tum de praesentia Christi quoad memorata loca (limbum, purgatorium, infernum damnatorum et limbum puerorum), tum de effectu sive efficacia erga ibi detentos (de quo cfr. etiam hic dub. 1.). — Quoad limbum communiter tenetur, ibi Christum fuisse praesentia animae reali, eumque sanctis antiquorum Patrum animis contulisse gloriam visionis beatificae, licet nondum aperta fuerit caeli porta. — Item, communiter docetur, eundem non adiisse reali praesentia locum damnatorum (refragantibus tamen paucis recentioribus), nec eduxisse ullum damnatum nec ullum ex limbo puerorum. — Respectu autem purgatorii res remanet dubia tum quoad praesentiam realem (quam S. Bonav., q. 5. ad 1, negat cum aliis non paucis), tum quoad effectum, si praescindimus ab iis animis, quae iam sufficienter purgatae erant. Nam « cum istius quaestionis non inveniatur aliqua pars affirmata a Sanctis, non mihi tutum videtur aliquam partem asserere » (ita Richard. a Med., hic a. 3. q. 2.). Quidam autem probabile esse volunt, omnes has animas tunc speciali applicatione satisfactionis Christi fuisse liberatas; alii vero, nullam hoc modo; alii denique, media via incedentes, putant, probabile esse, aliquas sic liberatas esse. His favet S. Thom. (hic q. 2. a. 2. quaestiunc. 4.), de his animabus dicens: « Et ideo non decebat, ut per solam Christi passionem a purgatorio liberarentur, nisi dicatur, quod in vita sua hoc meruerunt, ut per passionem Christi liberarentur, vel hoc ex speciali gratia fuit, quod illi qui in purgatorio inventi fuerunt, absoluti sint per passionem Christi, quamvis nunc illi qui sunt in purgatorio, non consequantur effectum plenae liberationis ex sola passione Christi ». Similiter idem in Sum. III. q. 52. a. 8. rem aliquatenus in incerto relinquit.
III. De hac (4.) quaestione: Alex. Hal., S. p. III. q. 19. m. 4. — S. Thom., hic q. 2. a. 1. quaestiunc. 1. 2; S. loc. cit. a. 1-5. — B. Albert., hic a. 4. — Petr. a Tar., hic q. 2. a. 1. quaestiunc. 1-3. — Richard. a Med., hic a. 2. q. 1. 2. — Durand., hic q. 3. — Dionys. Carth., de hac et seqq. qq. hic q. 6.
IV. De limbo puerorum (hic in fine q. 5.) speciali quaestione et idem sentientes agunt S. Thom., hic q. 2. a. 2. quaestiunc. 3; S. loc. cit. a. 7, et Petr. a Tar., hic q. 2. a. 2. quaestiunc. 3. — De ipsa 5. quaestione: Alex. Hal., loc. cit. q. incid. — S. Thom., hic loc. cit. quaestiunc. 1. 2, 4; S. loc. cit. a. 6. — B. Albert., hic a. 5. — Petr. a Tar., loc. cit. quaestiunc. 1. 2. 4. — Richard. a Med., hic a. 3. q. 1. 2. — Durand., hic q. 4.
V. Ultima quaestio ab aliis passim tangitur, quando tractant de ascensione ipsius Christi; ita Alex. Hal., S. p. III. q. 23. m. 7. a. 2. § 1. — S. Thom., hic q. 3. a. 2. quaestiunc. 3. ad 3; S. III. q. 57. a. 6. — B. Albert., hic a. 10. — Petr. a Tar., hic q. 3. a. 1. quaestiunc. 4. ad 2. — Richard. a Med., hic a. 4. q. 1. ad 2.
---
Question IV. On the descent of the soul of Christ into hell.
Fourthly it is asked concerning the descent of the soul of Christ into hell. And that the soul of Christ descended thither is shown:
1. First, through that which is said in Acts, chapter twop458-9: Whom God raised up, having loosed the pains of hell, etc.: therefore it seems that his soul was in hell.
2. Likewise, in the Apostles' Creed: « He descended into hell, on the third day he rose again from the dead »; nothing can be said more expressly than this.
3. Likewise, Damascenep459-1: « The deified soul descended into hell, so that, just as to those who are upon the earth, so also to those who are in hell and who sit in darkness and in the shadow of death, it might shine forth »: therefore he descended into hell.
4. Likewise, just as Christ taught us through his coming in the flesh, so also he freed those held in hell through his going out from the flesh; but in coming upon the earth he dwelt and lived among usp459-2: therefore in dying he descended into hell.
On the contrary: 1. Augustine, to Dardanusp459-3 and also in On Genesis according to the Letter: « The name of hell is not easily found in a good sense in the Scriptures »: if therefore nothing evil is to be attributed to Christ, it seems that Christ did not descend into hell.
2. Likewise, to the best is owed the best placep459-4; but the soul of Christ was the best, and hell was the basest place: therefore it never seems to have been fitting that the soul of Christ should descend into hell.
3. Likewise, it is of greater power to free subjects from the hand of the adversary by will and power alone than by bodily presencep459-5: therefore if Christ had already triumphed over the devil on the cross, it seems that it was not necessary for him to descend into hell to free his own.
4. Likewise, through the death of Christ those who had earlier descended into hell merited to ascend into heaven: therefore if the same thing is not the cause of oppositesp459-6, it seems that Christ in dying did not descend into hell.
Conclusion
The soul of Christ descended into hell on account of the consolation of those bound in limbo and on account of the confounding of the adversaries.
I respond: It must be said that by the name "hell" is sometimes understood the punishment, sometimes the place of punishment; and according to this, someone can be saidp459-7 to descend into hell in two ways: either because he descends to the punishment, or because he descends to the place of punishment. In the first way it does not befit Christ; for in him there was neither the punishment of loss, nor the punishment of sense; but in the second way it belongs to Christ. For he descended as regards that part in which were the just, who were detained by the merit of the sin of the first parent, which part has been wont to be called limbop459-8; to that part, I say, he descended, not compelled by necessity, but by his own will and power.
Now the reason why he willed to descend to rescue those who were held bound there, although he could also do this without descending, was twofold, namely on account of the consolation of those bound and on account of the confounding[^p459-9] of the adversaries. On account of the consolation of those bound, because the presence of the very soul of Jesus Christ was a great consolation to them, and it was a manifestation of the greatest condescension in this, that he willed personally to descend to them. On account of this Damascene says that « he descended, that he might shine forth upon those who sit in darkness and in the shadow of death », just as in his nativity he descended, « that he might give light to those who were upon the earth ». — On account of the confounding of the adversaries, that the demons themselves might be confounded by his presence; and just as he had conquered them on earth in the assumed nature, so his soul might triumph over the same in hell, despoiling them against their willp459-10. — Therefore the reasons and authorities which are adduced for this are to be granted.
To the arguments for the negative part:
To 1. As to that which is first objected to the contrary, that the name of hell is not easily found in a good sense; it must be said that this is true, because no one descends into hell except Christ alone save unto the punishment of loss, or unto the punishment of sense; therefore it says that it is not easily found in a good sense, because this belongs to Christ alone.
To 2. As to that which is objected, that to the best is owed the best place; it must be said that this is true of the place which is owed to someone for a reward; but Christ did not descend into hell as to a place of reward owed to him, but rather he descended to break and despoil it.
To 3. As to that which is objected, that it is greater to triumph in absence than in presence; it must be said that, although this is not a demonstration of so great a power, yet it is a demonstration of greater condescension. But Christ in our liberation rather intended to show us the affection of condescension than the command of power; for he preferred that we should have the spirit of love and affection rather than the spirit of servitude and fearp460-1.
To 4. As to that which is objected, that the death of Christ merited an ascent from hell; it must be said that there is a descent ordered to an ascent; and in this way Christ descended, because he descended in order to make others ascend; and this descent is not contrary to ascent nor is it from a contrary cause. There is also another descent, which comes from an inability to ascend; and this descent is repugnant to ascent; and concerning this descent the objection argues, and thisp460-2 can be granted, that in that way Christ did not descend into hell, but in another way, as has been said.
I. That Christ descended into hell, the ancient Symbols of the Church teach together with sacred Scripture; it is established also that this article of faith cannot be understood either, with Calvin, of the pains of hell which the soul of Christ itself suffered, nor in such a way that it says nothing except that he died, as many other Protestants hold. Erroneous too, and reprobated by the Council of Sens, is the proposition 18 of Abelard: « That the soul of Christ of itself did not descend into hell, but only through power »; into which error Durandus also (here q. 3.) fell, teaching that the soul of Christ descended into hell not according to any account of motion, but only according to effect. Now Durandus was moved to follow this opinion by his false doctrine concerning the presence of an angel or a separated soul in a place, which he defends in I Sent. d. 37, q. 1, and which we mentioned in II Sent. d. 2, p. II, a. 2, q. 1, in the scholion. The true position is established also by the words of the Fourth Lateran Council (a.d. 1215, against the Albigensians, c. 1): « He descended in the soul and rose again in the flesh ».
II. A threefold distinction of hell, insofar as it denotes a place, is made by St. Bonaventure below, q. 5, ad 1; but St. Thomas (here q. 2, a. 1, quaestiuncula 2) sets forth a fourfold hell, distinguishing also the limbo of children, who died in original sin alone; yet about the fourth St. Bonaventure says little at the end of the fifth question. It can therefore be asked both concerning the presence of Christ as regards the said places (limbo, purgatory, the hell of the damned, and the limbo of children), and concerning the effect or efficacy toward those detained there (concerning which cf. also here, dub. 1). — As to limbo, it is commonly held that Christ was there by the real presence of his soul, and that he conferred upon the souls of the holy Fathers of antiquity the glory of the beatific vision, although the gate of heaven was not yet open. — Likewise, it is commonly taught that he did not approach the place of the damned by real presence (though some more recent writers dissent), nor did he lead out any of the damned nor any from the limbo of children. — But with respect to purgatory the matter remains doubtful both as to real presence (which St. Bonaventure, q. 5, ad 1, denies along with not a few others), and as to effect, if we set aside those souls which were already sufficiently purged. For « since no part of this question is found to be affirmed by the Saints, it does not seem safe to me to assert any part » (so Richard of Mediavilla, here a. 3, q. 2). But some hold it probable that all these souls were then freed by a special application of the satisfaction of Christ; others, none in this way; others finally, taking a middle way, think it probable that some were so freed. St. Thomas favors these (here q. 2, a. 2, quaestiuncula 4), saying of these souls: « And therefore it was not fitting that they should be freed from purgatory by the passion of Christ alone, unless it be said that in their life they merited this, that they should be freed through the passion of Christ, or it was from a special grace, that those who were found in purgatory were absolved by the passion of Christ, although now those who are in purgatory do not obtain the effect of full liberation from the passion of Christ alone ». Likewise the same writer in Summa III, q. 52, a. 8, leaves the matter somewhat in uncertainty.
III. On this (fourth) question: Alex. of Hales, S. p. III, q. 19, m. 4. — St. Thomas, here q. 2, a. 1, quaestiuncula 1, 2; Summa loc. cit. a. 1-5. — B. Albert, here a. 4. — Petr. a Tar., here q. 2, a. 1, quaestiuncula 1-3. — Richard of Mediavilla, here a. 2, q. 1, 2. — Durandus, here q. 3. — Dionysius the Carthusian, on this and the following questions here q. 6.
IV. On the limbo of children (here at the end of q. 5) by a special question, and holding the same view, treat St. Thomas, here q. 2, a. 2, quaestiuncula 3; Summa loc. cit. a. 7, and Petr. a Tar., here q. 2, a. 2, quaestiuncula 3. — On the fifth question itself: Alex. of Hales, loc. cit., q. incid. — St. Thomas, here loc. cit., quaestiuncula 1, 2, 4; Summa loc. cit. a. 6. — B. Albert, here a. 5. — Petr. a Tar., loc. cit., quaestiuncula 1, 2, 4. — Richard of Mediavilla, here a. 3, q. 1, 2. — Durandus, here q. 4.
V. The last question is touched upon here and there by others, when they treat of the ascension of Christ himself; thus Alex. of Hales, S. p. III, q. 23, m. 7, a. 2, § 1. — St. Thomas, here q. 3, a. 2, quaestiuncula 3, ad 3; Summa III, q. 57, a. 6. — B. Albert, here a. 10. — Petr. a Tar., here q. 3, a. 1, quaestiuncula 4, ad 2. — Richard of Mediavilla, here a. 4, q. 1, ad 2.
---
- Vers. 24.Verse 24. [Acts 2:24.]
- Libr. III. de Fide orthod. c. 29, ubi textus origin. post qui in terra sunt adiungit ortus est sol iustitiae [Malach. 4, 2.] et dein pro in inferno substituit sub terra. Verba in tenebris et in umbra mortis sedent occurrunt, ut scis, in Isai. 9, 2. et Luc. 1, 79. Pro his qui (τοῖς) multi codd. et edd. bis his quae.Book III, On the Orthodox Faith, c. 29, where the original text, after those who are upon the earth, adds the sun of justice has arisen [Malachi 4:2] and then, for in hell, substitutes under the earth. The words who sit in darkness and in the shadow of death occur, as you know, in Isaiah 9:2 and Luke 1:79. For those who (τοῖς) many codices and editions twice have those things which.
- Baruch 3, 38: Post haec in terris visus est et cum hominibus conversatus est. — In maiori pro in carnem codd. A N in carne.Baruch 3:38: After this he was seen upon the earth and conversed with men. — In the major premise, for in the flesh (accusative), codices A N read in the flesh (ablative).
- Epist. 187. (alias 57.) c. 2. n. 6, et XII. de Gen. ad lit. c. 33. n. 64.Letter 187 (otherwise 57), c. 2, n. 6, and Book XII, On Genesis according to the Letter, c. 33, n. 64.
- Cfr. tom. II. pag. 73, nota 3. et pag. 336, nota 12.Cf. tome II, p. 73, note 3, and p. 336, note 12.
- Vat. potentia.The Vatican edition reads by power.
- Cfr. supra pag. 226, nota 2. et pag. 383, nota 8.Cf. above, p. 226, note 2, and p. 383, note 8.
- Codd. A K N Z omittunt dici.Codices A K N Z omit said.
- August., XII. de Gen. ad lit. c. 34. n. 66: Inferi, eo quod infra sint, Latine appellantur. Sicut autem secundum corpus, si ponderis sui ordinem teneant, inferiora sunt omnia graviora, ita secundum spiritum inferiora sunt omnia tristiora; unde et in Graeca lingua origo nominis, quo appellantur inferi, ex eo quod nihil suave habeant [ἀηδής], resonare perhibetur. Nec ipsam tamen rerum partem noster Salvator mortuus pro nobis visitare contempsit, ut inde solveret, quos esse solvendos secundum divinam secretamque iustitiam ignorare non potuit etc. Cfr. Fulgent., III. ad Trasim. c. 30. et IV. Sent. d. 5. a. 1. q. 1.Augustine, Book XII, On Genesis according to the Letter, c. 34, n. 66: The infernal regions (inferi) are so called in Latin because they are below. But just as, with respect to body, if things keep the order of their weight, all heavier things are lower, so with respect to spirit all sadder things are lower; whence in the Greek tongue too the origin of the name by which the infernal regions are called is said to resound from this, that they have nothing pleasant [ἀηδής]. Yet our Savior, having died for us, did not disdain to visit that very portion of things, that he might thence loose those whom, according to the divine and secret justice, he could not be ignorant ought to be loosed, etc. Cf. Fulgentius, Book III, To Trasimund, c. 30, and IV Sent. d. 5, a. 1, q. 1.
- Edd. et nonnulli codd. hic et infra confusionem. Inferius pro maximae non pauci codd. vel maxima vel cum edd. 1, 2 magna.The editions and some codices read here and below confusion (confusionem). Further on, for greatest (maximae) not a few codices read either greatest (maxima) or, with editions 1, 2, great (magna).
- Cfr. Colos. 2, 15. Vide etiam Serm. 160. (alias 257. de Tempore vel 52. in appendice) in appendice serm. August. Huc spectant et verba illa Damasc., III. de Fide orthod. c. 29: Sicut his qui in terra evangelizaverat pacem, captivis remissionem, caecis visum, et credentibus factus est causa salutis aeternae, incredulis autem confutatio [ἔλεγχος] infidelitatis: sic etiam his qui in inferno [respicitur I. Petri 3, 19.]; ut ipsi omne genu flecteretur caelestium, terrestrium et infernorum [Phil. 2, 10.].Cf. Colossians 2:15. See also Sermon 160 (otherwise 257, On the Season, or 52, in the appendix) in the appendix of the sermons of Augustine. Pertinent here too are those words of Damascene, Book III, On the Orthodox Faith, c. 29: Just as to those upon the earth he had preached peace, to captives release, to the blind sight, and to those who believe he became the cause of eternal salvation, but to unbelievers a confutation [ἔλεγχος] of unbelief: so also to those in hell [I Peter 3:19 is referred to]; that at his name every knee should bow, of those in heaven, on earth, and in hell [Philippians 2:10].
- Respicitur illud Rom. 8, 15: Non enim accepistis spiritum servitutis iterum in timore etc. Cfr. etiam supra lit. Magistri, d. XX. c. 3. — In initio solut. post triumphare Vat. addit sola voluntate et virtute.Reference is made to that of Romans 8:15: For you have not received the spirit of servitude again in fear, etc. Cf. also above, the text of the Master, d. XX, c. 3. — At the beginning of the solution, after to triumph, the Vatican edition adds by will and power alone.
- Pro et hoc, codd. A Z bb substituunt non pauci alii codd. nec non edd. et de hoc, cod. N et de isto.For and this, codices A Z bb — and not a few other codices and the editions as well — substitute and concerning this; codex N, and concerning that.