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Dist. 21, Part 1, Art. 2, Q. 2

Book IV: On the Sacraments · Distinction 21

Textus Latinus
p. 553

Quaestio II. Utrum purgatio purgatorii fiat per ignem materialem.

Secundo quaeritur, utrum purgatio illa fiat per ignem materialem, aut per spiritualem. Et quod sit spiritualis, videtur:

1. Per Glossam super illud primae ad Corinthios tertio1: Si cuius opus arserit: «Exuritur autem illius opus, qui hic temporalia dilexit, quoniam sine dolore non pereunt quae hic cum amore possessa sunt»; et Augustinus de Civitate Dei, vigesimo primo, exponens illud dicit2: «Necesse est, ut tantum urat dolor, quantum haeserat amor»: si ergo hoc totum est spirituale, non videtur, quod ille ignis purgans sit aliquid nisi spirituale quid.

2. Item, quod purgatur et a quo purgatur et ipsa purgatio est quid spirituale: ergo videtur, quod illud similiter, per quod purgatur; hoc autem est ignis purgatorius: ergo etc.

3. Item, nihil corporale extrinsecum facit aliquid ad animae iustificationem3, ergo nec ad culpae remissionem; sed in purgatorio emundatur anima a culpa: ergo non videtur, quod uratur flamma materiali.

4. Item, si anima purgatur per poenam corporalem; cum poena mortis sit suprema poenarum, ergo videtur, quod ibi deberet omnino purgari: ergo nullo modo indiget purgari4 igne materiali.

5. Item, videtur, quod nulla ad hoc sit necessitas, quia vehemens dolor et fervens amor per se sine aliquo exteriori sufficit delere poenam et culpam; sed statim, separata anima, cum liberum arbitrium consonet animae gratiae, fervet caritas, et detestatur, quantum potest, culpam prius commissam, et hoc generat fervorem et dolorem: ergo statim deletur omnis culpa.

Contra: 1. Sicut dicitur in Glossa super illud5: Sic salvus erit etc., et habetur in littera: «Gravior est ille ignis, quam quidquid potest homo pati in hac vita»: ergo animae habebunt aliquod afflictivum extra; illud autem aut est corporale, aut spirituale; non spirituale, quia tunc vel esset Angelus, vel esset anima, vel Deus, quorum nullum esse potest: ergo necesse est, quod sit corporale.

2. Item, nos videmus, quod recta ordinatione fit, quod anima, quae rebus corporalibus se subiecerat libidinose, utpote per conversionem ad bonum6

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commutabile, iustificatur per materialia et corporalia Sacramenta7: ergo pari ratione post hanc vitam purgari debet per afflictiva corporalia.

3. Item, si anima post mortem purificatur, aut ergo dolore, qui veniat ex contritione, aut dolore, qui veniat ex rei amissione, aut dolore, qui veniat ex exteriori afflictione. Non primo modo, quia non est amplius locus meriti, nec quantum ad contritionem nec quantum ad alios actus virtutum; non secundo modo, quia dolor de amissione8 est potius sapiens rationem culpae quam rationem purgationis, quia venit ex inordinato amore: ergo tertio modo purgatur dolore, qui venit ex afflictione exteriori: ergo etc.

4. Item, si ignis ille esset spiritualis; cum non sit Deus — hoc constat — necesse est, quod in diversis diversificetur et plurificetur: ergo quot essent animae, tot essent ignes purgatorii et tot purgatoria: si ergo hoc est inconveniens, patet, quod non est spiritualis.

Conclusio. Ignis purgatorii est materialis sive corporalis.

Respondeo: Dicendum, quod Augustinus videtur dubitare, utrum ignis ille sit materialis, an spiritualis, qui cruciabit vel nunc cruciat animas9 non solum de igne purgatorio, sed etiam de igne infernali, in quo dives ille ardebat — non solum super Genesim ad litteram9b, verum etiam in libro de Civitate Dei. Unde et per modum dubitationis dicit in Glossa super illud primae ad Corinthios tertio: Qui aedificat lignum, foenum etc., ponens opinionem dicentium, igne materiali et temporali animas post hanc vitam purgari; dicit: «Non redarguo, quia forsitan verum est». Et hoc ipsum ponitur in littera, et satis videtur rationabilis sua dubitatio. Dives enim, qui erat in inferno, et cuius lingua urebatur, linguam corporalem non habebat. Et qui portat lignum, foenum, stipulam, non portat secum haec materialia, sed spiritualia, quae sic nominantur per metaphoram; quare non similiter de igne spirituali metaphorice competit intelligere?

Sed quamvis egregius doctor Augustinus visus fuerit dubitare, alii tamen doctores nobis auferunt dubitationem, quoniam hoc cognoverunt multiplici ratione, ut Gregorius in quarto Dialogorum10 et Isidorus de Ordine creaturarum, et communiter tenent doctores temporis nostri, ignem purgatorium esse materialem sive corporalem. — Sed qualiter talis ignis agat in animas eas affligendo, hoc magnam habet quaestionem et infra11 inquiretur de poenis animarum. Qualiter autem agat purgando, diversitas est inter doctores.

Quidam enim dicere voluerunt, quod praeter vim punitivam data est illi igni vis spiritualis purgativa, ratione cuius purgat a veniali macula, vel etiam a peccati scoria, sicut Sacramenta habent vim sanctificandi sibi datam12. — Sed illud non oportet ponere, scilicet quod ultra punitionem habeat vim novam, cum multas animas dicat Gregorius13 purgari per diversa loca, et talis culpae mundificatio proprie sit ab ipsa gratia.

Et ideo est aliorum positio, ut videtur, magis recta, quod ille ignis per eandem naturam et punit et purgat, quoniam puniendo iuvat gratiam, et gratia, habens adiutorium poenae et consonantiam voluntatis nostrae — quae, quamvis non sit adiutrix, non tamen impedit — potens est purgare culpam et peccati scoriam, ita ut purgatio talis sit a gratia, libero arbitrio consonante, et exteriore poena adiuvante, secundum conformitatem ad remissionem venialium, quae sit in hac vita14.

Si tamen quaeras: quomodo poena adiuvat gratiam ad delendum sive purgandum maculam? dicendum, quod hoc facit divina iustitia; vel etiam per eum modum potest intelligi, per quem dicitur, quod infirmitas gravis sobriam facit animam15, id est, virtus hoc facit, quodam modo adiuta per poenam. — Si autem quaeras, utrum statim, cum gratia habet illud adiutorium, culpam deleat et purget scoriam: dici potest, quod utrumque est satis probabile, vel quod statim vigoretur gratia, ut venialem culpam deleat, cum a poena est adiuta, et deinceps punitur pro obligatione; vel potest dici, quod poena magis et magis disponat, et postmo-

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dum, ex quo disposuit sufficienter, gratia ipsa in instanti delet culpam, si qua est. Quodcumque horum dicatur, non videtur de facili improbari posse. — Concedendum igitur, ignem illum materialem esse sive corporalem.

1. Ad illud ergo quod obiicitur de Glossa et de Augustino, dicendum, quod Augustinus non negat16, quin ille ignis materialis sit, qui animas purgabit, sed exponit, hoc de spirituali posse intelligi. Tamen ipse Augustinus satis in sermonibus suis, de purgatorio loquens, innuit, ignem materialem esse, sicut est ignis inferni.

2. Ad illud quod obiicitur, quod spiritualis est purgatio; dicendum, quod verum est, et ideo effective sive formaliter est per quid spirituale, scilicet per gratiam; sed tamen, quia anima peccavit cum carne et peccando carnem sibi praeposuit, et ita corpus praeposuit spiritui; divina iustitia decrevit, etiam in purgatione rei corporali ipsam subiicere17.

3. Ad illud quod obiicitur, quod non iustificat18; dicendum, quod verum est per se; tamen exterior punitio excitat et adiuvat interiorem gratiam, ut possit perducere ad iustificationem perfectam.

4. Ad illud quod obiicitur de poena mortis, dicendum, quod ipsa poena mortis est debitum originalis peccati nec est ordinata ad animae purgationem, nisi voluntarie suscipiatur, cum quis potest evadere, ut in Martyribus, vel etiam sustineatur voluntarie, cum ab alio infligitur19; sed poena purgatorii ad hoc est.

5. Ad illud quod obiicitur de dolore et amore, dicendum, quod illi sunt motus voluntarii; et ideo non oportet, quod sint in summo in anima iam20 exuta; praeterea, iam per se non sufficiunt, cum non restet amplius merendi spatium: et ideo necesse est, exterius adhiberi ignem purgatorium, sicut parvulis, qui non possunt per se mereri, subvenit baptismatis Sacramentum21.

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English Translation

Question II. Whether the purgation of purgatory takes place through material fire.

Secondly it is asked whether that purgation takes place through material fire, or through spiritual fire. And it seems that it is spiritual:

1. Through the Gloss on that text of First Corinthians, chapter three1: If anyone's work shall be burned: "But the work of him who here loved temporal things is burned up, since the things possessed here with love do not perish without pain"; and Augustine, On the City of God, book twenty-one, expounding that text, says2: "It is necessary that the pain burn as much as the love had clung." If therefore all this is spiritual, it does not seem that that purging fire is anything but something spiritual.

2. Likewise, what is purged and that by which it is purged and the purgation itself are something spiritual: therefore it seems that likewise so is that through which it is purged; but this is the purgatorial fire: therefore etc.

3. Likewise, nothing corporeal and extrinsic contributes anything to the justification of the soul3, therefore neither to the remission of fault; but in purgatory the soul is cleansed from fault: therefore it does not seem that it is burned by material flame.

4. Likewise, if the soul is purged by corporeal punishment; since the punishment of death is the supreme of punishments, then it seems that it ought there to be purged entirely: therefore it in no way needs to be purged4 by material fire.

5. Likewise, it seems that there is no necessity for this, because vehement pain and fervent love by themselves, without anything exterior, suffice to blot out punishment and fault; but immediately, the soul being separated, since the free will is in accord with the soul's grace, charity grows fervent, and detests, as much as it can, the fault previously committed, and this begets fervor and pain: therefore immediately every fault is blotted out.

On the contrary: 1. As is said in the Gloss on that text5: So he shall be saved etc., and is held in the text: "That fire is heavier than anything a man can suffer in this life": therefore the souls will have some afflictive thing outside; but that is either corporeal or spiritual; not spiritual, because then it would be either an Angel, or a soul, or God, none of which can be: therefore it is necessary that it be corporeal.

2. Likewise, we see that it comes about by right ordering that the soul, which had subjected itself lustfully to corporeal things, namely by conversion to a changeable good6

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is justified by material and corporeal Sacraments7: therefore by parity of reasoning, after this life it ought to be purged by corporeal afflictions.

3. Likewise, if the soul is purified after death, then it is either by a pain that comes from contrition, or by a pain that comes from the loss of a thing, or by a pain that comes from exterior affliction. Not in the first way, because there is no longer a place of merit, neither as to contrition nor as to the other acts of virtue; not in the second way, because pain over loss8 savors rather of the character of fault than of the character of purgation, since it comes from disordered love: therefore in the third way it is purged by a pain that comes from exterior affliction: therefore etc.

4. Likewise, if that fire were spiritual; since it is not God — this is established — it is necessary that it be diversified and multiplied among diverse things: therefore as many as the souls were, so many would be the purgatorial fires and so many purgatories: if therefore this is unfitting, it is plain that it is not spiritual.

Conclusion. The fire of purgatory is material or corporeal.

I respond: It must be said that Augustine seems to doubt whether that fire is material or spiritual which will torment, or now torments, souls9 — not only as to the purgatorial fire, but also as to the infernal fire, in which that rich man burned — not only in On Genesis according to the Letter9b, but also in the book On the City of God. Whence also by way of doubt he says, in the Gloss on that text of First Corinthians chapter three: Who builds wood, hay etc., setting down the opinion of those who say that souls are purged by material and temporal fire after this life; he says: "I do not refute it, because perhaps it is true." And this same thing is set down in the text, and his doubt seems reasonable enough. For the rich man, who was in hell and whose tongue was burned, did not have a corporeal tongue. And he who carries wood, hay, stubble does not carry these material things with him, but spiritual things, which are so named by metaphor; why then is it not fitting to understand likewise of spiritual fire metaphorically?

But although the eminent doctor Augustine seemed to doubt, other doctors nevertheless take away the doubt from us, since they knew this by manifold reasoning, as Gregory in the fourth book of the Dialogues10 and Isidore On the Order of Creatures, and the doctors of our time commonly hold that the purgatorial fire is material or corporeal. — But how such a fire acts upon the souls by afflicting them, this has great difficulty and will be inquired into below11 concerning the punishments of souls. But how it acts in purging, there is diversity among the doctors.

For some have wished to say that, besides the punitive power, there has been given to that fire a spiritual purgative power, by reason of which it purges from venial stain, or even from the dross of sin, just as the Sacraments have a sanctifying power given to them12. — But it is not necessary to posit that, namely that beyond punishment it has a new power, since Gregory says13 that many souls are purged through diverse places, and such a cleansing of fault is properly from grace itself.

And therefore there is the position of others, which seems more correct, that that fire by one and the same nature both punishes and purges, since by punishing it aids grace, and grace, having the help of punishment and the consonance of our will — which, although it is not a helper, nevertheless does not impede — is able to purge fault and the dross of sin, so that such purgation is from grace, the free will consenting, and exterior punishment aiding, according to conformity to the remission of venial sins which takes place in this life14.

If, however, you ask: how does punishment aid grace in blotting out or purging the stain? it must be said that divine justice does this; or also it can be understood in that manner by which it is said that a grave infirmity makes the soul sober15, that is, virtue does this, in a certain way aided by punishment. — But if you ask whether immediately, when grace has that help, it blots out the fault and purges the dross: it can be said that either is probable enough, either that grace is at once invigorated so as to blot out the venial fault, when it is aided by punishment, and thereafter is punished by way of obligation; or it can be said that punishment more and more disposes, and after-

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ward, once it has disposed sufficiently, grace itself in an instant blots out the fault, if there be any. Whichever of these be said, it does not seem that it can easily be disproved. — Therefore it must be conceded that that fire is material or corporeal.

1. To that, then, which is objected from the Gloss and from Augustine, it must be said that Augustine does not deny16 that that fire which will purge souls is material, but expounds that this can be understood of a spiritual fire. Yet Augustine himself, in his sermons, speaking of purgatory, sufficiently intimates that the fire is material, as is the fire of hell.

2. To that which is objected, that the purgation is spiritual; it must be said that this is true, and therefore effectively or formally it is through something spiritual, namely through grace; but nevertheless, because the soul sinned with the flesh and by sinning set the flesh before itself, and thus set the body before the spirit; divine justice decreed that, even in the purgation, it should be subjected to the corporeal thing17.

3. To that which is objected, that it does not justify18; it must be said that this is true in itself; yet the exterior punishment excites and aids the interior grace, so that it may be able to lead to perfect justification.

4. To that which is objected about the punishment of death, it must be said that the punishment of death itself is a debt of original sin and is not ordained to the purgation of the soul, unless it be voluntarily undertaken, when one is able to escape, as in the Martyrs, or even be voluntarily endured, when it is inflicted by another19; but the punishment of purgatory is for this purpose.

5. To that which is objected about pain and love, it must be said that these are voluntary movements; and therefore it is not necessary that they be at their highest in the soul now stripped20; moreover, by themselves they no longer suffice, since there no longer remains a space for meriting: and therefore it is necessary that the purgatorial fire be applied externally, just as the Sacrament of baptism comes to the aid of little children, who cannot merit by themselves21.

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Apparatus Criticus
  1. 1
    Vers. 15. — Glossa est apud Petr. Lombard. et sumta ex August., Enchirid. c. 68. n. 18. — Seq. locus August. est XXI. de Civ. Dei, c. 26. n. 4. — Circa finem arg. post est spirituale cod. aa addit quia dolor dicit quid spirituale.
    Verse 15. — The Gloss is found in Peter Lombard and taken from Augustine, Enchiridion c. 68, n. 18. — The following passage of Augustine is On the City of God XXI, c. 26, n. 4. — Near the end of the argument, after est spirituale codex aa adds quia dolor dicit quid spirituale.
  2. 2
    Cfr. supra d. 4. p. I. a. 1. q. 2. ad 1. et infra d. 22. a. 1. q. 1. ad 3.
    Cf. above d. 4, p. I, a. 1, q. 2, ad 1, and below d. 22, a. 1, q. 1, ad 3.
  3. 3
    Cfr. supra d. 1. p. I. q. 4. et d. 17. p. I. a. 1. q. 1. seqq.
    Cf. above d. 1, p. I, q. 4, and d. 17, p. I, a. 1, q. 1, ff.
  4. 4
    Vide II. Sent. d. 7. p. I. a. 2. q. 1. et d. 23. p. II. q. 1. et 3. — Post non codd. E F R S T addunt tamen, cod. G legit quantum ad liberi arbitrii vertibilitatem, non quantum etc.
    See II Sent. d. 7, p. I, a. 2, q. 1, and d. 23, p. II, q. 1 and 3. — After non codices E F R S T add tamen; codex G reads quantum ad liberi arbitrii vertibilitatem, non quantum etc.
  5. 5
    Epist. I. Cor. 3, 13. — De Glossa, quam refert Petr. Lombard. in hunc loc. et hic in lit. c. 2, cfr. etiam supra pag. 519, nota 2. et 3. In hac Glossa, contradicente textu originali, plurimi codd. et ed. 1 omittunt homo, pro quo in cod. I secunda manus substituit quis.
    Letter, I Cor. 3, 13. — On the Gloss, which Peter Lombard reports on this passage and here in the text c. 2, cf. also above p. 519, notes 2 and 3. In this Gloss, against the original text, very many codices and edition 1 omit homo, for which in codex I a second hand substitutes quis.
  6. 6
    Sic codd. B F R S T, ita tamen, ut pro nullo modo cod. F legit exhibeat non, et verbo indiget codd. S T praemittant debet aut; alii codd. verba ergo nullo modo indiget purgari vel omittunt vel substituunt pro ipsis cum edd. non (cod. E sine, cod. X a secunda manu magis quam).
    So codices B F R S T, yet in such a way that for nullo modo codex F reads exhibeat non, and before the word indiget codices S T prefix debet aut; other codices either omit the words ergo nullo modo indiget purgari or substitute for them, with the editions, non (codex E sine, codex X by a second hand magis quam).
  7. 7
    Ut insinuat Hug. a S. Vict., l. de Sacram. p. IX. c. 3. Cfr. supra lit. Magistri, d. I. c. 11.
    As Hugh of St. Victor intimates, book On the Sacraments p. IX, c. 3. Cf. above the text of the Master, d. I, c. 11.
  8. 8
    Cod. aa supplet rerum scilicet temporalium, Vat. de huiusmodi amissione, et mox ordinato perperam pro inordinato.
    Codex aa supplies rerum scilicet temporalium; the Vatican edition, de huiusmodi amissione; and soon ordinato wrongly for inordinato.
  9. 9
    Libr. XII. c. 32. n. 61. seqq., et XXI. de Civ. Dei, c. 10. n. 2, ubi ait: Dicerem quidem, sic arsuros sine ullo suo corpore spiritus, sicut ardebat apud inferos ille dives, quando dicebat: Crucior in hac flamma [Luc. 16, 24.], nisi convenienter responderi cernerem, talem fuisse illam flammam, quales oculi, quos levavit... qualis lingua... qualis digitus Lazari, de quo id sibi fieri postulavit, ubi tamen erant sine corporibus animae. Sic ergo incorporalis et illa flamma, qua exarsit etc.
    Book XII, c. 32, n. 61 ff., and XXI On the City of God, c. 10, n. 2, where he says: "I would indeed say that spirits will burn thus without any body of their own, just as that rich man burned in hell when he said: I am tormented in this flame [Luke 16, 24], did I not see that it can be fittingly answered that that flame was of such a kind as were the eyes which he lifted up... such the tongue... such the finger of Lazarus, of whom he asked this to be done for him, where nevertheless the souls were without bodies. So therefore incorporeal also is that flame by which he burned" etc.
  10. 9b
    Seq. Glossa in 1. Cor. 3, 13. exhibetur a Petro Lombardo (in hunc loc. et hic in lit. c. 2.) et sumta est ex August., XXI. de Civ. Dei, c. 26. n. 4. — Inferius pro temporali edd. cum uno alterove cod. corporali.
    The following Gloss on 1 Cor. 3, 13 is given by Peter Lombard (on this passage and here in the text c. 2) and is taken from Augustine, XXI On the City of God, c. 26, n. 4. — Further on, for temporali the editions, with one or another codex, read corporali.
  11. 10
    Cap. 28. seq., ubi de igne inferni (vide infra lit. Magistri, d. XLIV. c. 7.); cfr. c. 39, ubi de purgatorio; item Isidor., de Ordine creatur. c. 13. n. 7. et 9.
    Chapter 28 f., where he treats of the fire of hell (see below the text of the Master, d. XLIV, c. 7); cf. c. 39, where he treats of purgatory; likewise Isidore, On the Order of Creatures c. 13, n. 7 and 9.
  12. 11
    Dist. 44. p. II. a. 3. q. 2.
    Distinction 44, p. II, a. 3, q. 2.
  13. 12
    Secundum Alex. Hal., S. p. IV. q. 15. m. 4. a. 4. § 2, pro hac opinione valet illud verbum ex Serm. 252. (alias Homil. 16. ex 50 homil.) in append. serm. August. n. 3: Quantum exegerit culpa, tantum sibi ex homine vindicabit quaedam flammae rationabilis disciplina. Cfr. ibid. Serm. 15. (alias 82. de Tempore) n. 4, ubi vocatur «ignis ille arbiter». — Pro sanctificandi (cfr. supra pag. 19, nota 2.) plures codd. et edd. satisfaciendi.
    According to Alexander of Hales, Summa p. IV, q. 15, m. 4, a. 4, § 2, that word from Sermon 252 (otherwise Homily 16 of the 50 homilies) in the appendix of Augustine's sermons, n. 3, supports this opinion: "As much as fault has exacted, so much will a certain disciplining of rational flame claim for itself from the man." Cf. ibid. Sermon 15 (otherwise 82, On the Season) n. 4, where it is called "that arbiter fire." — For sanctificandi (cf. above p. 19, note 2) several codices and editions read satisfaciendi.
  14. 13
    Libr. IV. Dialog. c. 40. Cfr. supra d. 20. p. I. q. 6. exemplum de Paschasio. — Inferius edd. fit pro sit.
    Book IV of the Dialogues c. 40. Cf. above d. 20, p. I, q. 6, the example of Paschasius. — Further on, the editions read fit for sit.
  15. 14
    Vide supra a. I. q. 2.
    See above a. I, q. 2.
  16. 15
    Eccli. 31, 2.
    Ecclesiasticus 31, 2.
  17. 16
    Immo loc. cit. hoc affirmat (cfr. infra lit. Magistri, d. XLIV. c. 6.). Praeter sermones paulo superius citt. vide etiam Serm. 104. (alias 41. de Sanctis) in append. serm. August. — Circa finem solut. voci ignem cod. Z praemittit huic.
    Indeed in the place cited he affirms this (cf. below the text of the Master, d. XLIV, c. 6). Besides the sermons cited a little above, see also Sermon 104 (otherwise 41, On the Saints) in the appendix of Augustine's sermons. — Near the end of the solution, before the word ignem codex Z prefixes huic.
  18. 17
    Ita edd. et plurimi codd., sed aeque bene codd. H I, subiacere. Superius post et ita [cod. et quia] non pauci codd. corpus praesupponit spiritum [vel spiritui], cod. I corpus postposuit spiritum.
    So the editions and very many codices, but equally well codices H I, subiacere. Above, after et ita [codex et quia] not a few codices read corpus praesupponit spiritum [or spiritui]; codex I, corpus postposuit spiritum.
  19. 18
    Supple cum Vat. corporale extrinsecum. Inferius post per se cod. aa addit sive directe. Subinde pro excitat permulti codd. et ed. 1 exercitat.
    Supply, with the Vatican edition, corporale extrinsecum. Further on, after per se codex aa adds sive directe. Then for excitat very many codices and edition 1 read exercitat.
  20. 19
    Cfr. August., XIII. de Civ. Dei, c. 3. seqq. — Superius voci ordinata cod. K (I a secunda manu) praemittit de se.
    Cf. Augustine, XIII On the City of God, c. 3 ff. — Above, before the word ordinata codex K (I by a second hand) prefixes de se.
  21. 20
    Pro iam plurimi codd. non, quae lectio, etsi in se non sit falsa, nihil tamen facit ad solut. Post exuta cod. aa subnectit: quia extra corpus non potest dolor augmentari.
    For iam very many codices read non, which reading, although in itself not false, nevertheless contributes nothing to the solution. After exuta codex aa subjoins: because outside the body pain cannot be increased.
  22. 21
    Vide scholion ad praecedentem quaest.
    See the scholion to the preceding question. ---
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