Dist. 20, Part 1, Art. 1, Q. 1
Book IV: On the Sacraments · Distinction 20
Articulus Unicus. De poena purgatorii in se.
Quaestio I. Utrum poena purgatorii sit ponenda.
Quaeritur ergo primo, utrum sit ponere poenam purgatoriam. Et quod sic, videtur:
1. Primo auctoritate Apostoli, primae ad Corinthios tertio1: Ipse autem salvus erit, sic tamen quasi per ignem: ergo videtur, quod sit ponere poenam aliquam post hanc vitam, qua electi purgantur.
2. Item, Augustinus dicit, et habetur in littera2: «Aut homo punit, aut Deus punit»; sed frequenter aliqui convertuntur in fine, qui non puniuntur in praesenti: ergo necesse est, quod puniantur a Deo; sed non igne infernali sive aeterno: ergo etc.
3. Item, hoc ipsum videtur ratione: quia qui gravius peccavit gravius est puniendus, ergo qui diutius peccavit diutius est puniendus; sed iste qui perseveravit in culpa usque ad mortem diuturnius peccavit: ergo diuturnius et gravius debet puniri; sed non in hac vita: ergo etc.
4. Item, peccatum relinqui impunitum est peccatum remanere inordinatum, et hoc est universum foedari3; sed impossibile est, quod summa Sapientia dimittat, universum foedari: ergo oportet illud puniri; sed non in praesenti: ergo etc.
5. Item, si non est poena purgatoria, sed4 boni statim evolant: ergo errat universalis Ecclesia, quae pro defunctis fidelibus facit suffragia.
6. Item, si non est poena post hanc vitam: ergo qui perdurat usque ad mortem in culpa, cum nullam sustinuerit poenam, reportat de malitia sua commodum; quorum utrumque est falsitas manifesta.
Contra: 1. Apocalypsis decimo quarto5: Beati mortui, qui in Domino moriuntur; amodo iam dicit Spiritus, ut requiescant a laboribus suis: ergo post hanc vitam nullus bonus laborat: ergo nullus affligitur: ergo nullus punitur.
2. Item, Deus est misericordissimus; sed a summe misericordi «veniam dimidiam sperare est impietas6»: ergo cum remittit, totum remittit. Ergo si aliquid de peccato remisso exigitur a peccatore, hoc est secundum statum praesentis Ecclesiae; sed in morte hunc statum egreditur: ergo videtur, quod amplius ab eo nihil exigatur.
3. Item, in morte absolvitur quis ab omni mandato, ergo et a mandato satisfactionis et confessionis et huiusmodi; sed punitio pro peccatis satisfactio est: ergo liberatur7 deinceps ab omni debito punitionis: ergo, ut videtur, amplius non punitur.
4. Item, pronior est Deus ad miserandum quam ad condemnandum8; sed decedentem in mortali peccato statim condemnat: ergo decedentem in caritate statim glorificat.
5. Item, potentior est caritas ad elevandum, quam sit mortalis culpa ad deprimendum9; sed culpa
mortalis statim demergit in abyssum: ergo caritas statim elevat in caelum: ergo non est ponere post mortem aliquod supplicium.
6. Item, status post mortem respondet statui, qui est in via; sed in via non est nisi duplex status, scilicet bonorum et malorum: ergo post mortem non est nisi duplex: ergo statim anima decedentis1b vel est in paradiso cum bonis, vel in inferno cum malis.
Conclusio. Poena purgatoria post hanc vitam absque dubio ponenda est.
Respondeo: Dicendum, quod — sicut dicit Scriptura, et auctoritates Sanctorum et plures revelationes et rationes concordant, et Ecclesia universalis confirmat, quae pro illis orat — absque dubio post hanc vitam est ponere poenam purgatoriam.
Ratio autem huius est ista. Quia universae viae Domini misericordia et veritas2b; sic autem misericordia parcit Dominus, ut veritati sive iustitiae non fiat praeiudicium: ideo dimittit culpam et poenam aeternam, ita tamen ut obligatum teneat ad poenam temporalem. Ab hac autem poena non absolvitur in morte: quoniam status post mortem non repugnat punitioni animae, quamvis non competat merito eiusdem — puniuntur enim animae et praemiantur — et ideo, cum non sint taliter alicui remissa peccata, quin obligetur ad aliquam poenam, nisi fiat per baptismalem gratiam3b — et ab illa obligatione non absolvitur — et debitor poenae non possit cum debito ingredi caelum: necessarium est, esse purgatorium.
1. Ad illud ergo quod obiicitur de Apocalypsi, quod requiescunt a laboribus; dicendum, quod est labor in operando et est labor in patiendo; et verbum illud intelligitur de labore in operando, quia iam non est dies, in qua operari valeant merendo4b; non autem intelligitur de labore in patiendo. Et hoc patet ex ipso textu sequenti: Opera enim illorum sequuntur illos.
2. Ad illud quod obiicitur, quod est misericordissimus; dicendum, quod verum est, sed tamen iustus est; ideo veniam praestat, quam decet iustam misericordiam praestare. Quia enim iustus est, homini iniusto reconciliari non decet, manente iniustitia et offensa; et ideo nunc iustitiam decet, ut, remittendo unam mortalem culpam, remittat omnem aliam; non sic de poena. Quoniam enim misericordia remittit poenam, et iustitia exigit; ideo oportet quodam modo dimidiari, ut5b unum alteri non praeiudicet. Et sic patet, quod etiam poena exigitur in foro Dei.
3. Ad illud quod obiicitur, quod absolvitur ab omni mandato; dicendum, quod verum est; sed tamen non absolvitur a debito, immo anima trahit secum debitum; et quia retributor est iustus, retribuit, secundum quod6b invenit debitricem; et quia debitrix erat poenae, quam nondum exsolvit, patet etc.
4. Ad illud quod obiicitur, quod statim damnat decedentem in mortali: ergo etc.; dicendum, quod non7b est simile: quoniam iste qui in mortali est, nihil habet in se, quod sit dignum vita, immo totum vel est mortuum, vel est mortificatum; et ideo summe dispositus est ad aeternam damnationem, et propter hoc statim damnatur iusta retributione. Sed ille qui est in caritate, cum caritas simul stet cum veniali culpa et reatu poenae, habere potest in se aliquid dignum poena; et quia gloria non potest simul stare cum poena secundum forum commune8b: necesse est, prius debitum illud solvi per poenam purgatoriam.
5. Ad illud quod obiicitur de pondere, iam patet responsio: quia pondus caritatis habet in se aliquod retardans, ut culpam aliquam parvulam vel reatum; sed pondus9b peccati nihil habet elevans, vel retardans: ideo non est simile de ascensu caritatis et descensu peccati.
6. Ad illud quod obiicitur, quod non est nisi duplex status in hac vita: ergo etc.; dicendum, quod licet duplex sit principalis, tamen uterque subdividitur. Nam qui habet iustitiam in duplici differentia est. Aut enim est in statu perfectorum perfectione completa; et talis non habet cremabilia10b nec aliqua debita, et huic statim debetur vita aeterna; tales fuerunt sancti Martyres, ut Laurentius et Vincentius, et sancti Confessores, ut Benedictus et Franciscus. Alii sunt in statu imperfectorum; et hi habent cremabilia ut plurimum, et etiam debita; et oportet, primum debita solvi et cremabilia11b, quam introducantur in patriam; et hoc est in poena purgatoria. — Similiter carentes iustitia in duplici sunt differentia: quidam in statu parvulorum; et hi carent iustitia originali, et his competit status in
limbo sine poena sensibili. Aliqui sunt in statu adultorum, qui carent iustitia personali sive gratuita per propriam culpam; et talibus competit status infernalis12b. Et sic patet, quod ratio illa non valet. — Posset etiam dici quod poena purgatoria non dicit statum, sed magis transitum de statu in statum.
I. Contra errorem Graecorum iam in confessione fidei Michaelis Palaeologi, quae Concilio Lugdun. II. 1274 est oblata, doctrina catholica proposita est; item a Concilio Florent. in decreto unionis Graecorum. Cfr. etiam Lutheri propositio 37, confixa a Leone X: «Purgatorium non potest probari ex s. Scriptura». Denique a Trident. (Sess. XXV.) sana doctrina speciali decreto explicata et proposita est. — De purgatorio solvuntur aliae quaestiones infra d. 21. p. I. a. 2. 3.
II. De I. quaestione commentatores Lombardi, excepto Dionysio Carth., agunt infra in dist. 21; sed Alex. Hal., S. p. IV. q. 15. m. 4. a. 4. — Scot., d. 21. q. 1. n. 1. 2. — S. Thom., d. 21. q. 1. a. I. quaestiunc. I. — B. Albert., d. 21. a. 4. — Petr. a Tar., d. 21. q. I. a. I. quaestiunc. 1. — Richard. a Med., d. 21. a. 1. q. 1. — Durand., d. 21. q. I. — Dionys. Carth., de hac et 8 seqq. qq. hic q. unica.
Quoad 2. quaestionem cum aliis docet etiam S. Thom. (loc. cit. quaestiunc. 3.), «quod poena purgatorii quantum ad poenam damni et sensus excedat omnem poenam huius vitae». Hoc S. Bonav. non de omni poena purgatorii vult intelligi. — De eadem quaestione: Alex. Hal., loc. cit. q. 17. m. 2. a. 2. § 3. — B. Albert., hic a. 8. — Petr. a Tar., hic q. 2. a. 2. quaestiunc. 2. — Richard. a Med., hic a. 2. q. 1.
III. De 3. quaestione: S. Thom., loc. cit. quaestiunc. 4. — B. Albert., infra d. 21. a. 7. — Petr. a Tar., hic q. 2. a. 3. quaestiunc. I. — Richard. a Med., hic a. 2. q. 2.
V. De 4. quaestione: S. Thom., loc. cit. in fine. — Petr. a Tar., loc. cit. quaestiunc. 2.
VI. Quoad 5. quaestionem etiam S. Thom. putat, animas post hanc vitam nec Angelorum nec daemonum ministerio purgari; «sed tamen possibile est, quod eos ad loca poenarum deducant; et etiam ipsi daemones, qui de poenis hominum laetantur, comitantur et assistunt purgandis, tum ut de eorum poenis laetentur, tum ut in eorum exitu a corpore aliquid suum ibi reperiant». Ita etiam B. Albert., Petr. a Tar., Richard. a Med.; sed Dionys. Carth. (hic q. 1.) daemonibus maiorem potestatem in istas animas attribuit.
De eadem: S. Thom., loc. cit. quaestiunc. 5. — B. Albert., infra d. 21. a. 9. — Petr. a Tar., infra d. 21. q. 1. a. 2. q. 2. — Richard. a Med., hic a. 2. q. 3.
VII. De loco purgatorii eodem sensu et cum eadem distinctione loquitur etiam S. Thom., tamen non asserendo, sed secundum probabilitatem. Idem sentiunt alii hic citati.
De 6. quaestione: S. Thom., infra d. 21. q. I. a. 1. quaestiunc. 2. — B. Albert., hic a. 6. — Petr. a Tar., infra d. 21. q. I. a. I. quaestiunc. 2. — Richard. a Med., infra d. 21. a. I. q. 3.
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Article Unique. On the pain of purgatory in itself.
Question I. Whether the pain of purgatory is to be posited.
It is asked, therefore, first, whether a purgatorial pain is to be posited. And that it is, is shown thus:
1. First, by the authority of the Apostle, First [Letter] to the Corinthians, chapter three1: But he himself shall be saved, yet so as by fire: therefore it seems that some pain is to be posited after this life, by which the elect are purged.
2. Likewise, Augustine says, and it is had in the [Master's] text2: «Either man punishes, or God punishes»; but frequently some are converted at the end, who are not punished in the present [life]: therefore it is necessary that they be punished by God; but not by infernal or eternal fire: therefore etc.
3. Likewise, this same thing is seen by reason: because he who has sinned more gravely is to be punished more gravely, therefore he who has sinned longer is to be punished longer; but this one who has persevered in fault unto death has sinned more lastingly: therefore he ought to be punished more lastingly and more gravely; but not in this life: therefore etc.
4. Likewise, for a sin to be left unpunished is for the sin to remain disordered, and this is for the universe to be defiled3; but it is impossible that the supreme Wisdom should permit the universe to be defiled: therefore it behooves that it be punished; but not in the present [life]: therefore etc.
5. Likewise, if there is no purgatorial pain, but4 the good fly off at once: therefore the universal Church errs, which makes suffrages for the faithful departed.
6. Likewise, if there is no pain after this life: therefore he who endures in fault unto death, since he has borne no penalty, reaps an advantage from his malice; both of which are a manifest falsehood.
On the contrary: 1. The Apocalypse, chapter fourteen5: 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 good [person] labors: therefore no one is afflicted: therefore no one is punished.
2. Likewise, God is most merciful; but «to hope for half a pardon from one supremely merciful is impiety6»: therefore when he remits, he remits the whole. Therefore if anything is exacted from the sinner for a sin [already] remitted, this is according to the state of the present Church; but in death he departs from this state: therefore it seems that nothing further is exacted from him.
3. Likewise, in death one is absolved from every command, therefore also from the command of satisfaction and of confession and the like; but punishment for sins is satisfaction: therefore he is freed7 thenceforth from every debt of punishment: therefore, as it seems, he is no longer punished.
4. Likewise, God is more inclined to have mercy than to condemn8; but he condemns at once one departing in mortal sin: therefore he glorifies at once one departing in charity.
5. Likewise, charity is more powerful for elevating than mortal fault is for depressing9; but mortal fault
mortal at once plunges [one] into the abyss: therefore charity at once elevates [one] into heaven: therefore no punishment is to be posited after death.
6. Likewise, the state after death corresponds to the state which is in the way [of this life]; but in the way there is only a twofold state, namely of the good and of the wicked: therefore after death there is only a twofold [state]: therefore the soul of one departing1b is at once either in paradise with the good, or in hell with the wicked.
Conclusion. A purgatorial pain after this life is, without doubt, to be posited.
I respond: It must be said that — as Scripture says, and the authorities of the Saints and many revelations and reasons agree, and the universal Church confirms, which prays for them [the departed] — without doubt after this life a purgatorial pain is to be posited.
But the reason for this is this. Because all the ways of the Lord are mercy and truth2b; and so the Lord spares by mercy in such a way that no prejudice is done to truth or justice: therefore he remits the fault and the eternal penalty, yet so that he holds [the man] bound to a temporal penalty. But from this penalty he is not absolved in death: because the state after death is not repugnant to the punishment of the soul, although it is not appropriate to its merit — for souls are punished and rewarded — and therefore, since sins are not so remitted to anyone that he is not bound to some penalty, unless it be done through baptismal grace3b — and from that obligation he is not absolved — and a debtor of penalty cannot enter heaven with the debt: it is necessary that there be a purgatory.
1. To that, then, which is objected from the Apocalypse, that they rest from their labors; it must be said that there is a labor in acting and there is a labor in suffering; and that word is understood of the labor in acting, because now it is no longer the day in which they can work by meriting4b; but it is not understood of the labor in suffering. And this is clear from the very following text: For their works follow them.
2. To that which is objected, that he is most merciful; it must be said that it is true, but nevertheless he is just; therefore he grants the pardon which it befits just mercy to grant. For because he is just, it is not fitting for him to be reconciled to an unjust man while the injustice and offense remain; and therefore now it befits justice that, by remitting one mortal fault, he remit every other; not so concerning the penalty. For since mercy remits the penalty, and justice exacts it; therefore it behooves [them] to be halved in a certain way, so that5b the one not prejudice the other. And thus it is clear that the penalty too is exacted in the court of God.
3. To that which is objected, that he is absolved from every command; it must be said that it is true; but nevertheless he is not absolved from the debt, nay rather the soul draws the debt along with itself; and because the rewarder is just, he renders according as6b he finds [the soul] a debtor; and because she was a debtor of the penalty which she has not yet paid out, it is clear etc.
4. To that which is objected, that he at once condemns one departing in mortal [sin]: therefore etc.; it must be said that it is not7b similar: because this one who is in mortal [sin] has nothing in himself that is worthy of life, nay rather the whole is either dead or mortified; and therefore he is supremely disposed to eternal damnation, and on account of this he is at once condemned by a just retribution. But that one who is in charity, since charity stands together with venial fault and the liability of penalty, can have in himself something worthy of penalty; and because glory cannot stand together with penalty according to the common court8b: it is necessary that that debt be first paid off through purgatorial pain.
5. To that which is objected concerning weight, the response is already clear: because the weight of charity has in itself something retarding, such as some small fault or [some] liability; but the weight9b of sin has nothing elevating or retarding: therefore it is not similar concerning the ascent of charity and the descent of sin.
6. To that which is objected, that there is only a twofold state in this life: therefore etc.; it must be said that although the principal [state] is twofold, nevertheless each is subdivided. For he who has justice is in a twofold difference. For either he is in the state of the perfect with complete perfection; and such a one does not have combustibles10b nor any debts, and to him eternal life is due at once; such were the holy Martyrs, like Lawrence and Vincent, and the holy Confessors, like Benedict and Francis. Others are in the state of the imperfect; and these have combustibles for the most part, and also debts; and it behooves that first the debts be paid and the combustibles11b [burned away], before they are brought into the fatherland; and this is in the purgatorial pain. — Likewise those lacking justice are in a twofold difference: some in the state of little ones; and these lack original justice, and to them belongs the state in
limbo without sensible pain. Some are in the state of the adult, who lack personal or gratuitous justice through their own fault; and to such belongs the infernal state12b. And thus it is clear that that reason is not valid. — It could also be said that the purgatorial pain does not denote a state, but rather a passage from state to state.
I. Against the error of the Greeks the catholic doctrine was already set forth in the confession of faith of Michael Palaeologus, which was offered at the Second Council of Lyons, 1274; likewise by the Council of Florence in the decree of union of the Greeks. Cf. also Luther's proposition 37, condemned by Leo X: «Purgatory cannot be proven from sacred Scripture». Finally by [the Council of] Trent (Sess. XXV) the sound doctrine was explained and set forth by a special decree. — Concerning purgatory other questions are resolved below, d. 21. p. I. a. 2. 3.
II. On Question I the commentators of Lombard, except Dionysius the Carthusian, treat below in dist. 21; but Alexander of Hales, S. p. IV. q. 15. m. 4. a. 4. — Scotus, d. 21. q. 1. n. 1. 2. — St. Thomas, d. 21. q. 1. a. I. quaestiuncula I. — Bl. Albert, d. 21. a. 4. — Peter of Tarentaise, d. 21. q. I. a. I. quaestiuncula 1. — Richard of Mediavilla, d. 21. a. 1. q. 1. — Durandus, d. 21. q. I. — Dionysius the Carthusian, on this and the 8 following questions, here in the single question.
As to Question 2, St. Thomas too teaches with others (in the place cited, quaestiuncula 3.), «that the pain of purgatory, as regards the penalty of loss and of sense, exceeds every penalty of this life». St. Bonaventure does not wish this to be understood of every pain of purgatory. — On the same question: Alexander of Hales, in the place cited, q. 17. m. 2. a. 2. § 3. — Bl. Albert, here a. 8. — Peter of Tarentaise, here q. 2. a. 2. quaestiuncula 2. — Richard of Mediavilla, here a. 2. q. 1.
III. On Question 3: St. Thomas, in the place cited, quaestiuncula 4. — Bl. Albert, below d. 21. a. 7. — Peter of Tarentaise, here q. 2. a. 3. quaestiuncula I. — Richard of Mediavilla, here a. 2. q. 2.
V. On Question 4: St. Thomas, in the place cited, at the end. — Peter of Tarentaise, in the place cited, quaestiuncula 2.
VI. As to Question 5, St. Thomas too thinks that souls after this life are purged neither by the ministry of Angels nor of demons; «but nevertheless it is possible that they [the demons] lead them to the places of penalties; and also the demons themselves, who rejoice over the penalties of men, accompany and assist those being purged, both that they may rejoice over their penalties, and that at their departure from the body they may find there something of their own». So also Bl. Albert, Peter of Tarentaise, Richard of Mediavilla; but Dionysius the Carthusian (here q. 1.) attributes to the demons a greater power over those souls.
On the same: St. Thomas, in the place cited, quaestiuncula 5. — Bl. Albert, below d. 21. a. 9. — Peter of Tarentaise, below d. 21. q. 1. a. 2. q. 2. — Richard of Mediavilla, here a. 2. q. 3.
VII. On the place of purgatory St. Thomas too speaks in the same sense and with the same distinction, yet not by asserting, but according to probability. The others cited here think the same.
On Question 6: St. Thomas, below d. 21. q. I. a. 1. quaestiuncula 2. — Bl. Albert, here a. 6. — Peter of Tarentaise, below d. 21. q. I. a. I. quaestiuncula 2. — Richard of Mediavilla, below d. 21. a. I. q. 3.
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- 1Codd. inchoatae. — Vat. minor certitudo de gloria (ita ponitur infra in ipsa quaest.). Vers. 13.The codices [read] inchoatae [begun]. — The Vatican edition [reads] a lesser certitude of glory (so it is placed below in the question itself). Verse 13.
- 2Hic c. 2.Here c. 2.
- 3Secundum August. loc. supra pag. 363, nota 6. allegato. — Pro peccatum remanere edd. universum remanere.According to Augustine, in the place cited above on p. 363, note 6. — For the sin to remain the editions [read] the universe to remain.
- 4Cod. U omittit sed.Codex U omits but.
- 5Vide supra pag. 103, nota 11. — Vers. 13.See above p. 103, note 11. — Verse 13.
- 6Secundum auctorem libri de Vera et falsa Poenitentia, c. 9. n. 24. Vide supra lit. Magistri, d. XV. c. 7.According to the author of the book On True and False Penance, c. 9. n. 24. See above the Master's text, d. XV. c. 7.
- 7Codd. FG absolvitur.Codices FG [read] is absolved.
- 8Vide supra pag. 333, nota 3. — Vat. cum pluribus codd. miserendum.See above p. 333, note 3. — The Vatican edition with several codices [reads] miserendum [to be had mercy on].
- 9Cfr. tom. II. pag. 920, nota 1. — Post Item cod. Z addit constat, quod.Cf. tom. II. p. 920, note 1. — After Likewise codex Z adds it is established that.
- 1bCodd. I K decedens.Codices I K [read] decedens [departing].
- 2bPsalm. 24, 10.Psalm 24:10.
- 3bCfr. supra d. 1. p. I. a. I. q. 2. — Pro baptismalem in cod. bb secunda manus substituit specialem. Superius pro taliter cod. K totaliter.Cf. above d. 1. p. I. a. I. q. 2. — For baptismal a second hand in codex bb substitutes special. Above, for so codex K [reads] wholly.
- 4bRespicitur Ioan. 9, 4: Me oportet operari... donec dies est; venit nox, quando nemo potest operari. — Locus in fine solut. est Apoc. 14, 13.Reference is made to John 9:4: I must work... while it is day; the night cometh, when no man can work. — The passage at the end of the solution is Apoc. 14:13.
- 5bCum cod. X supplevimus unum. Edd. legunt quodammodo diiudicari, ut alteri non praeiudicetur. Superius pro nunc codd. R S T et ed. 1 misericordiae, et pro non decet codd. E L W non potest.With codex X we have supplied the one. The editions read to be adjudicated in a certain way, so that it not prejudice the other. Above, for now codices R S T and ed. 1 [read] of mercy, and for it is not fitting codices E L W [read] it cannot.
- 6bCodd. E M W X supplent animam.Codices E M W X supply the soul.
- 7bCodd. H li. Ecclesiae.Codices H li. [read] of the Church.
- 8bCod. U sed culpa sive pondus.Codex U [reads] but the fault, or weight.
- 9bEdd. aliqua venialia, aut aliqua cremabilia.The editions [read] some venial [sins], or some combustibles.
- 10bPro et [codd. IK vel] cremabilia, quod edd. omittunt, codd. FG et cremari cremabilia, codd. iN aa et cremari. Mox pro et hoc est in cod. I et haec est.For and [codices IK or] combustibles, which the editions omit, codices FG [read] and the combustibles to be burned, codices iN aa and to be burned. Soon, for and this is in codex I [read] and this is [fem.].
- 11bVide infra apparatum p. 519; cremabilia introduci non possunt in patriam.See below the apparatus on p. 519; combustibles cannot be brought into the fatherland.
- 12bLoci scholion sequens (§ I–VII) hic plene redditur.The scholion following on this place (§ I–VII) is here rendered in full. ---