Bonaventure — Opera Omnia

Dist. 44, Part 2, Art. 1, Q. 1

Book IV: On the Sacraments · Distinction 44

Textus Latinus

p. 920

Articulus I. De existentia et loco inferni.

Quaestio I. Utrum sit infernus.⁰

Primo ergo est quaestio, utrum sit ponere cruciatum aeternum, quem vocamus infernum. Et quod non, videtur.

1. Deuteronomii vigesimo quinto²: Iuxta mensuram peccati erit et plagarum modus; sed nullus peccat aeternaliter: ergo nullus cruciatur aeternaliter.

2. Item, Isaiae vigesimo quarto³: Congregabuntur congregatione unius fascis, et post multos dies visitabuntur; sed congregatio malorum est in die iudicii, secundum quod dicitur Matthaei decimo tertio: ergo visitatio erit post iudicium. Sed non erit ad intensionem supplicii, ergo erit ad liberationem: ergo non cruciabuntur aeternaliter.

3. Item, hoc ipsum videtur per novum testamentum, Matthaei septimo⁴: Qua mensura mensi fueritis, remetietur vobis; constat, illud esse dictum quantum ad peccati punitionem; sed omnis peccati mensura finita est, cum sit a virtute finita: ergo punitio peccati finita est: ergo nullus cruciatus aeternus.

4. Item, Iacobi secundo⁵: Misericordia superexaltat iudicium: ergo magis misericors est Deus quam iustus in effectu: ergo si aeternaliter punire hoc est summae severitatis, impossibile est, quod Deus aeternaliter puniat.

5. Item, hoc ipsum videtur ratione: quia ad hoc, quod iudicium sit iustum, requiritur iustus ordo, iusta causa et iustus animus⁶. Iustus autem animus dicitur, qui punit non libidine vindictae, sed propter aliquod bonum: ergo Deus non intendit vindictam, sed potius correctionem. Si ergo intentio divina non frustratur, homo aliquando corrigitur, dum a Deo punitur; sed cum correctus est, non indiget amplius puniri: ergo necesse est ipsam poenam terminari.

6. Item, summe misericordis est a summa miseria liberare; sed summa miseriarum est poena debita damnatis: ergo Deus ab illa liberat: ergo nullum aeternaliter cruciat; et ita non est ponere cruciatum aeternum, ac per hoc nec infernum.

Contra: 1. Isaiae ultimo⁷: Vermis eorum non morietur, et ignis eorum non exstinguetur: ergo aeternaliter cruciabuntur in infinitum: ergo est ponere infernum et cruciatum aeternum.

2. Item, Matthaei vigesimo quinto⁸: Ite maledicti in ignem aeternum; ignem autem aeternum vocamus aeternum supplicium: ergo etc.

p. 921 3. Item, ratione videtur: quia, si de duobus contrariis est reperire alterum extremorum et medium, necesse est ponere alterum extremum — hoc enim est radix et via stabiliendi contraria apud philosophos¹ — sed est ponere perfectam beatitudinem in patria et medium statum in via inter beatitudinem et perfectam miseriam: ergo est ponere perfectam miseriam post hanc vitam; hanc autem dicimus infernum: ergo etc.

4. Item, peccatum opponitur merito iustitiae; sed merito debetur gloria aeterna, secundum quod dicitur secundae ad Corinthios quarto²: ergo et peccato poena aeterna, per locum a commutata proportione, sive per consequentiam in ipso; quia, sicut se habet meritum ad praemium, ita demeritum ad supplicium; et iterum, « si oppositum in opposito, et propositum in proposito³ »:

5. Item, qui peccat mortaliter praeponit bonum commutabile bono aeterno et infinito, ergo contemnit et offendit bonum infinitum; sed tanta est offensa, quantus est is qui offenditur: ergo cum ipse sit infinitus, offensa debet iudicari infinita. Cum igitur poena debeat proportionari offensae, necesse est, quod peccato mortali reddatur poena infinita; sed non potest reddi infinita intensione, sed⁴ duratione: ergo etc.

6. Item, sicut Deus est summe misericors, ita est summe iustus; sicut ergo summe misericordis est summe misereri et misericordiam suam summe⁵ manifestare, sic et summe iusti est summe punire et suam iustitiam manifestare per effectum: si ergo infinita iustitia non potest manifestari nisi per effectum infinitum, videtur, quod aliquibus peccatoribus reddi debeat cruciatus infinitus. Sed non potest esse cruciatus immensus: ergo necesse est, esse cruciatum aeternum; hunc autem dicimus infernum: ergo etc.

Conclusio

> In inferno ponendus est cruciatus aeternus.

Respondeo: Ad praedictorum intelligentiam est notandum, quod aliqui negaverunt, infernum esse, pro eo quod dixerunt, nullum cruciatum esse post hanc vitam. — Et istorum errorem convincit ratio manifesta, quoniam aequitas iustitiae et ratio recta ita dictat, quod malum non debet remanere impunitum⁶. Si ergo multi peccant in hac vita, qui in hac vita non cruciantur, immo gaudent et laetantur: ergo necesse est, eos post hanc vitam cruciari aut destruere ordinem universi, aut divinam iustitiam negligentem et remissam esse circa punitionem peccati.

Alii vero negaverunt, infernum esse, pro eo quod negaverunt, impios aeternaliter cruciari, quamvis eis post hanc vitam aliquis maneat cruciatus. Dixerunt enim, quod hoc non potest divina misericordia sustinere, quod creatura sua, quam non odit, sed diligit⁷, aeternaliter sit in poenis, cum ipse non delectetur in punitione nostra nec satietur cruciatibus nostris; nec aliquid obsistat, quin bene possit eos qui puniuntur, sine aliquo praeiudicio liberare a poenis. Et si aliquando Scriptura comminatur peccatoribus poenam aeternam; hoc dicunt non esse dictum secundum veritatem promissionis, sed secundum terrorem comminationis, qua intendit Deus malos liberare a peccatis.

Iste autem error Origenis⁸ fuit et suorum sequacium, qui tanto est immanior, quanto videtur esse mitior et misericordior: pro eo quod divinam iustitiam blasphemat, dum eam diminuit, dum tantum dat misericordiae, quod non relinquit locum iustitiae. — Secundo vero, quia spem nostram evacuat. Si enim Scriptura supplicium peccatoribus comminatur non secundum veritatem, sed ut deterreat; quid causae est, cur etiam non intelligamus praemia promittere non secundum veritatem, sed ut ad opus iustitiae alliciat⁹? Ac per hoc Scriptura tota et fides nostra vana et frivola poterit iudicari.

Et ideo est tertia positio rationabilis et fidelis, quod sit ponere cruciatum aeternum; et hoc manifeste dicit divina Scriptura, confirmat fides et concordat ratio recta. Et quod Scriptura dicat, et quod fides consentiat, hoc planum est ex obiectis¹⁰. — Quod etiam ratio concordet, hoc patet, quia hoc dictat et per modum congruitatis et necessitatis. Cruciatum enim aeternum ponere facit ad complementum universi et iustum iudicium Dei. Sed prima est ratio congruitatis, secunda necessitatis.

Congruum enim est, ut pulcritudo universi decoretur quibusdam antithetis¹¹, ut, sicut bonis redduntur bona aeterna, ita et malis aeterna supplicia. — Necessarium est etiam ad servandum ordinem p. 922iustitiae, ut unicuique reddatur secundum merita sua, cum ventum fuerit ad iudicium. Peccator autem, cum peccat, peccat contra bonum aeternum et infinitum; et ex hoc dignus est cruciatu aeterno. Dum in peccato perseverat, peccat in suo aeterno¹, id est peccandi proposito aeterno; et dum decesserit, non est amplius locus meriti, ac per hoc nec remissionis peccati, et ideo semper est culpa; et quia culpa ordinatur in poena, semper debet esse in poena. Quia igitur peccat in bonum aeternum, ideo cruciatu aeterno est dignus, sed quia in suo aeterno, ideo cruciatum aeternum assequitur. — Et ista est una ratio completa, quae colligitur ex Gregorio et Augustino. Gregorius enim dicit in quarto Dialogorum², quod ideo peccator aeternaliter cruciandus est, quia peccat in suo aeterno. Augustinus vero dicit³, quod ideo aeternaliter punitur, quia peccavit contra bonum aeternum. Et quod istud sit iustum, ostendit⁴ per hoc exemplum in humanis iudiciis et legibus, ubi dicitur, quod peccans contra rempublicam « aliquo grandi crimine morte moriatur, non quia moram, qua occiditur, eius supplicium leges esse aestiment, cum sit hora perbrevis, sed quia eum in sempiternum auferunt a societate viventium ». — Sic igitur concedendae sunt rationes ostendentes, infernum esse.

1. Ad illud quod obiicitur de commensuratione poenae et culpae; dicendum, quod in poena duo sunt, scilicet duratio et intensio, et intensio respondet intensioni libidinis, duratio vero durationi peccati. Et quia peccatum, quamvis sit finitum, tamen durat in infinitum; ideo punitur poena finita acerbitate, tamen⁵ infinita duratione.

2. Ad illud quod obiicitur de visitatione et congregatione, dicendum, quod est loqui de congregatione dupliciter: aut de congregatione in fieri, aut in facto esse. Si in fieri, sic quotidie congregantur quantum ad animas; si in facto esse, sic congregabuntur in iudicio quantum ad animas et corpora. Et de prima congregatione loquitur Isaias, post quam est visitatio in iudicio ad incrementum poenae; de secunda vero est sermo in Matthaeo, post quam non est visitatio, sed aeterna damnatio⁶.

3. Ad illud quod obiicitur de mensura retributionis, dicendum, quod secundum quod dicit Augustinus⁷, istud intelligitur non quantum ad « commensurationem in quantitate, sed quantum ad similitudinem in qualitate, ut qui male fecerunt male recipiant ». — Vel potest dici, quod hoc intelligitur quantum ad comparationem proportionalitatis, non quantum ad aequalitatem proportionis, ut magna poena respondeat magnae culpae, non quod praecise sit tanta poena, quanta culpa. — Vel dicendum, sicut prius⁸ dictum est, quod hoc intelligitur quantum ad acerbitatem.

4. Ad illud quod obiicitur, quod misericordia superexaltat iudicium; dicendum, quod illud est verum, quando est tempus misericordiae, ut puta in praesenti, in futuro autem erit tempus iustitiae, iuxta illud⁹: Cum accepero tempus, ego iustitias iudicabo. — Aliter potest dici, quod intelligitur de misericordia in merito, per quam quis meretur evadere severitatem divinae iustitiae.

5. Ad illud quod obiicitur, quod iustus animus non punit amore vindictae; dicendum, quod Deus punit amore iustitiae, non vindictae; et quamvis non puniat ad correctionem, punit tamen ad iustitiae manifestationem. Aliter enim sunt puniendi corrigibiles, aliter incorrigibiles. — Si quando tamen legatur, quod Deus ulciscitur se de suis inimicis¹⁰ et vindicat se de eis; hoc non est in praeiudicium iustitiae: quia, cum ipse sit iustitia, vindicare se p. 923hoc non est aliud quam servare iustitiam. Hoc autem in homine non contingit, qui non est iustitia, licet sit iustus; ideo non debet appetere vindicare se.

6. Ad illud quod obiicitur ultimo, quod summe misericordis est summe misereri; dicendum, quod sicut Deus est summe misericors, ita etiam decet, ut sit summe iustus; et ideo effectus summae misericordiae non excludit effectum iustitiae; et propter hoc Deus duo tempora sibi distinxit¹: unum, in quo ostenderet misericordiae suae infinitatem, tradendo unigenitum Filium suum pro omnibus inimicis suis et parcendo omnibus ad se redire volentibus; aliud, in quo ostenderet iustitiae suae immensitatem, et hoc est tempus, quod deputatum est aeternis cruciatibus.

Scholion

I. Locum quendam tormentorum peccatoribus post mortem paratum esse, communiter crediderunt, vel ipsi pagani. Libertini vero ab antiquo simul cum immortalitate animae negabant omnem post hanc vitam retributionem (cfr. hic opinio 1.). Alii cum Almarico et multis rationalistis fingebant, nec locum aliquem realem punitionis esse, nec poenas aeternas; qui error etiam Origeni imputatur. Contra Almaricum definivit Concilium Lateran. IV. c. 1: « Omnes cum suis propriis resurgent corporibus, quae nunc gestant, ut recipiant secundum opera sua sive bona fuerint, sive mala: illi cum diabolo poenam perpetuam, et isti cum Christo gloriam sempiternam ». De 1. quaestione pauci illius aetatis auctores specialiter tractant, sed in aliis quaestionibus rem satis tractant: Scot., hic q. 2. et praecipue infra d. 46. q. 4. — S. Thom., infra d. 46. q. 1. a. 3. quaestiunc. 2; Suppl. q. 99. a. 1; hic q. 3, et Suppl. q. 97; S. c. Gent. IV. cc. 90. 91. — B. Albert. et Petr. a Tar. rem tangunt in seqq. qq. — Altamen Richard. a Med., de hoc specialiter agit hic a. 2. q. 1.

II. Ad 2. quaestionem respondent, quod antiqui doctores communius [tenent] infernum esse in centro terrae, et subtus terram; hoc tamen non affirmant ut rem omnino exploratam. — In solut. ad 5. observandum est, sententiam, quod sol sit in centro, non reprobari a S. Bonaventura. De eadem: S. Thom., hic q. 3. a. 2. quaestiunc. 3; Suppl. q. 97. a. 7. — Petr. a Tar., hic q. 2. a. 1. — Richard. a Med., loc. cit. q. 2. — Durand., hic q. 9. n. 7. seqq. — Dionys. Carth., de hac et seqq. qq. hic q. 8.

---

English Translation

Article I. On the existence and place of hell.

Question I. Whether there is a hell.⁰

First, then, is the question whether an eternal torment is to be posited, which we call hell. And that there is not, it seems.

1. Deuteronomy, chapter twenty-five²: According to the measure of the sin shall be also the measure of the stripes; but no one sins eternally: therefore no one is tormented eternally.

2. Likewise, Isaiah, chapter twenty-four³: They shall be gathered together into the gathering of one bundle, and after many days they shall be visited; but the gathering of the wicked is on the day of judgment, according to what is said in Matthew, chapter thirteen: therefore the visitation will be after the judgment. But it will not be for the intensifying of the punishment, therefore it will be for liberation: therefore they will not be tormented eternally.

3. Likewise, this same thing seems [to be shown] through the New Testament, Matthew, chapter seven⁴: With what measure you have measured, it shall be measured back to you; it is agreed that this is said with respect to the punishment of sin; but the measure of every sin is finite, since it is [wrought] by a finite power: therefore the punishment of sin is finite: therefore there is no eternal torment.

4. Likewise, James, chapter two⁵: Mercy exalts itself above judgment: therefore God is more merciful than just in effect: therefore, if to punish eternally is [an act] of the greatest severity, it is impossible that God should punish eternally.

5. Likewise, this same thing seems [to be shown] by reason: for, in order that a judgment be just, there is required a just order, a just cause, and a just disposition⁶. Now a disposition is called just which punishes not from a lust for vengeance, but for the sake of some good: therefore God does not intend vengeance, but rather correction. If then the divine intention is not frustrated, a man is at some point corrected while he is punished by God; but when he has been corrected, he no longer needs to be punished: therefore it is necessary that the punishment itself be terminated.

6. Likewise, it belongs to one supremely merciful to liberate from the greatest misery; but the greatest of miseries is the punishment owed to the damned: therefore God liberates from it: therefore he torments no one eternally; and so an eternal torment is not to be posited, and through this neither a hell.

On the contrary: 1. Isaiah, the last chapter⁷: Their worm shall not die, and their fire shall not be extinguished: therefore they will be tormented eternally, without end: therefore a hell and an eternal torment are to be posited.

2. Likewise, Matthew, chapter twenty-five⁸: Go, you cursed, into eternal fire; but eternal fire we call eternal punishment: therefore etc.

3. Likewise, it seems by reason: for, if of two contraries it is [possible] to find one of the extremes and a mean, it is necessary to posit the other extreme — for this is the root and the way of establishing contraries among the philosophers¹ — but there is to be posited a perfect beatitude in the fatherland and a middle state on the way, between beatitude and perfect misery: therefore there is to be posited a perfect misery after this life; and this we call hell: therefore etc.

4. Likewise, sin is opposed to the merit of justice; but to merit is owed eternal glory, according to what is said in the second [letter] to the Corinthians, chapter four²: therefore to sin also [is owed] an eternal punishment, by the topic from proportion transposed, or by consequence in it; for, as merit stands to reward, so demerit to punishment; and again, « if the opposite [is] in the opposite, then the proposed [is] in the proposed³ »:

5. Likewise, he who sins mortally prefers a changeable good to an eternal and infinite good, therefore he despises and offends the infinite good; but the offense is as great as is he who is offended: therefore, since he is infinite, the offense must be judged infinite. Since therefore the punishment must be proportioned to the offense, it is necessary that for mortal sin an infinite punishment be rendered; but it cannot be rendered infinite in intensity, but⁴ in duration: therefore etc.

6. Likewise, as God is supremely merciful, so he is supremely just; as therefore it belongs to one supremely merciful to have mercy supremely and to manifest his mercy supremely⁵, so also it belongs to one supremely just to punish supremely and to manifest his justice through an effect: if therefore infinite justice cannot be manifested except through an infinite effect, it seems that to some sinners an infinite torment must be rendered. But there cannot be an immense [i.e. infinitely intense] torment: therefore it is necessary that there be an eternal torment; and this we call hell: therefore etc.

Conclusion

> In hell an eternal torment is to be posited.

I respond: For the understanding of the aforesaid it must be noted that some have denied hell to be, on the ground that they said there is no torment after this life. — And a manifest reason convicts the error of these men, since the equity of justice and right reason so dictate, that evil ought not to remain unpunished⁶. If then many sin in this life who in this life are not tormented, but rather rejoice and are glad: therefore it is necessary either that they be tormented after this life, or that the order of the universe be destroyed, or that the divine justice be negligent and remiss concerning the punishment of sin.

Others, however, have denied hell to be, on the ground that they denied that the impious are tormented eternally, although after this life some torment remains for them. For they said that the divine mercy cannot bear this, that its own creature, which it does not hate but loves⁷, should be in punishments eternally, since he himself takes no delight in our punishment nor is sated with our torments; nor does anything stand in the way but that he can well liberate from the punishments, without any prejudice, those who are punished. And if at some time Scripture threatens sinners with eternal punishment, this, they say, is not said according to the truth of the promise, but according to the terror of the threat, by which God intends to liberate the wicked from their sins.

Now this was the error of Origen⁸ and of his followers, which is the more monstrous the more merciful and compassionate it seems: on the ground that it blasphemes the divine justice, while it diminishes it, while it grants so much to mercy that it leaves no place for justice. — Secondly, indeed, because it empties out our hope. For if Scripture threatens sinners with punishment not according to truth, but in order to deter, what reason is there why we should not also understand [it] to promise rewards not according to truth, but in order to allure to the work of justice⁹? And through this the whole of Scripture and our faith could be judged empty and frivolous.

And therefore the third position is the reasonable and faithful one, that an eternal torment is to be posited; and this the divine Scripture manifestly declares, faith confirms, and right reason agrees. And that Scripture declares [it], and that faith consents [to it], this is plain from the objections¹⁰. — That reason also agrees, this is evident, because [reason] dictates this both by way of congruity and of necessity. For to posit an eternal torment makes for the completion of the universe and the just judgment of God. But the first is the reason of congruity, the second of necessity.

For it is congruous that the beauty of the universe be adorned with certain antitheses¹¹, so that, as to the good are rendered eternal goods, so also to the wicked eternal punishments. — It is also necessary for the preserving of the order of justice, that to each one be rendered according to his own merits, when it shall have come to the judgment. Now the sinner, when he sins, sins against the eternal and infinite good; and from this he is worthy of eternal torment. While he perseveres in sin, he sins in his eternal¹, that is, in an eternal purpose of sinning; and when he shall have died, there is no longer any place for merit, and through this neither for remission of sin, and therefore there is always guilt; and since guilt is ordered unto punishment, it must always be in punishment. Since therefore he sins against the eternal good, therefore he is worthy of eternal torment, but because [he sins] in his eternal, therefore he attains eternal torment. — And this is one complete reason, which is gathered from Gregory and Augustine. For Gregory says in the fourth [book] of the Dialogues² that the sinner is therefore to be tormented eternally, because he sins in his eternal. But Augustine says³ that he is therefore punished eternally, because he sinned against the eternal good. And that this is just, he shows⁴ through this example in human judgments and laws, where it is said that one who sins against the commonwealth « by some great crime should die by death, not because the laws should reckon as his punishment the delay in which he is slain, since it is a very brief hour, but because they remove him forever from the society of the living ». — Thus therefore the reasons showing hell to be are to be granted.

1. To that which is objected concerning the commensuration of punishment and guilt; it must be said that in punishment there are two [things], namely duration and intensity, and the intensity corresponds to the intensity of the lust, but the duration to the duration of the sin. And because sin, although it be finite, nevertheless endures unto infinity; therefore it is punished by a punishment finite in harshness, yet⁵ infinite in duration.

2. To that which is objected concerning the visitation and the gathering, it must be said that there are two ways of speaking of the gathering: either of the gathering in becoming, or in accomplished being. If in becoming, thus they are gathered daily as to their souls; if in accomplished being, thus they will be gathered at the judgment as to their souls and bodies. And of the first gathering Isaiah speaks, after which there is a visitation at the judgment for the increase of the punishment; but of the second there is the discourse in Matthew, after which there is no visitation, but eternal damnation⁶.

3. To that which is objected concerning the measure of retribution, it must be said that, according to what Augustine says⁷, this is understood not with respect to « the commensuration in quantity, but with respect to the likeness in quality, so that they who did evil should receive evil ». — Or it can be said that this is understood with respect to a comparison of proportionality, not with respect to an equality of proportion, so that a great punishment corresponds to a great guilt, not that the punishment is precisely as great as the guilt. — Or it must be said, as was said before⁸, that this is understood with respect to harshness.

4. To that which is objected, that mercy exalts itself above judgment; it must be said that that is true when it is the time of mercy, as, for instance, in the present, but in the future it will be the time of justice, according to that [word]⁹: When I shall have taken a time, I will judge justices. — Otherwise it can be said that it is understood of mercy in merit, through which one merits to escape the severity of the divine justice.

5. To that which is objected, that a just disposition does not punish from love of vengeance; it must be said that God punishes from love of justice, not of vengeance; and although he does not punish unto correction, he punishes nevertheless unto the manifestation of justice. For the corrigible are to be punished in one way, the incorrigible in another. — If nevertheless it is sometimes read that God takes vengeance on his enemies¹⁰ and avenges himself on them; this is not to the prejudice of justice: for, since he himself is justice, to avenge himself is nothing other than to preserve justice. Now this does not befall in man, who is not justice, although he be just; therefore he ought not to desire to avenge himself.

6. To that which is objected last, that it belongs to one supremely merciful to have mercy supremely; it must be said that, as God is supremely merciful, so also it is fitting that he be supremely just; and therefore the effect of the supreme mercy does not exclude the effect of justice; and on account of this God has distinguished two times for himself¹: one, in which he might show the infinity of his mercy, by handing over his only-begotten Son for all his enemies and by sparing all who are willing to return to him; the other, in which he might show the immensity of his justice, and this is the time which is assigned to the eternal torments.

Scholion

I. That a certain place of torments has been prepared for sinners after death, even the pagans themselves commonly believed. But the Libertines from of old, together with the immortality of the soul, denied all retribution after this life (cf. here, opinion 1). Others, with Almaric and many rationalists, imagined that there is neither any real place of punishment nor eternal penalties; which error is also imputed to Origen. Against Almaric the Fourth Lateran Council defined, c. 1: « All shall rise again with their own bodies, which they now bear, that they may receive according to their works, whether they have been good or evil: those with the devil perpetual punishment, and these with Christ everlasting glory ». Concerning the 1st question few authors of that age treat specifically, but in other questions they treat the matter sufficiently: Scotus, here q. 2 and especially below, d. 46, q. 4. — St. Thomas, below d. 46, q. 1, a. 3, quaestiunc. 2; Suppl. q. 99, a. 1; here q. 3, and Suppl. q. 97; Summa contra Gentiles IV, cc. 90, 91. — Bl. Albert and Peter of Tarentaise touch the matter in the following questions. — Nevertheless Richard of Middleton treats of this specifically here, a. 2, q. 1.

II. To the 2nd question the ancient doctors reply that hell is more commonly [held to be] in the center of the earth, and beneath the earth; this, however, they do not affirm as a thing entirely explored. — In the solution to [objection] 5 it is to be observed that the opinion that the sun is in the center is not rejected by St. Bonaventure. Concerning the same: St. Thomas, here q. 3, a. 2, quaestiunc. 3; Suppl. q. 97, a. 7. — Peter of Tarentaise, here q. 2, a. 1. — Richard of Middleton, loc. cit. q. 2. — Durandus, here q. 9, n. 7 seqq. — Dionysius the Carthusian, on this and the following questions, here q. 8.

---

Apparatus Criticus

0
S. Thom., hic q. 1. a. 1. quaestiunc. 2. ad 4; Richard. a Med., hic a. 1. q. 5.
St. Thomas, here q. 1, a. 1, quaestiunc. 2, ad 4; Richard of Middleton, here a. 1, q. 5.
2
Vers. 2: Pro mensura peccati etc.
Verse 2: According to the measure of the sin etc.
3
Vers. 22: Et congregabuntur in congregatione unius fascis in lacum, et claudentur ibi in carcere, et post etc. — Seq. locus est Matth. 13, 41: Mittet Filius hominis Angelos suos, et colligent etc. Cfr. ibid. 25, 32. seqq.: Et congregabuntur ante eum omnes gentes etc. (Vat. cum pluribus codd. hoc allegat).
Verse 22: And they shall be gathered together into the gathering of one bundle into the pit, and shall be shut up there in prison, and after etc. — The following passage is Matt. 13:41: The Son of man shall send his Angels, and they shall gather etc. Cf. ibid. 25:32 sqq.: And all nations shall be gathered before him etc. (the Vatican edition, with several codices, cites this).
4
Vers. 2.
Verse 2.
5
Vers. 13.
Verse 13.
6
Vide supra pag. 495, nota 5. — In fine arg. cod. aa addit: ergo Deus ab illa liberat: ergo nullum aeternaliter cruciat.
See above, p. 495, note 5. — At the end of the argument codex aa adds: therefore God liberates from it: therefore he torments no one eternally.
7
Vers. 24. — Pro in infinitum, quod codd. R S T X omittunt, cod. O in inferno; codd. G L N Y legunt: cruciabuntur; ergo cruciabuntur in infinitum. In fine arg. codd. K R S T X omittunt infernum, post quod ex codd. M O supplevimus et.
Verse 24. — For unto infinity, which codices R S T X omit, codex O [reads] in hell; codices G L N Y read: they shall be tormented; therefore they shall be tormented unto infinity. At the end of the argument codices K R S T X omit hell, after which from codices M O we have supplied and.
8
Vers. 41: Discedite a me maledicti etc.
Verse 41: Depart from me, you cursed etc.
1
Vide tom. II. pag. 42, nota 2. et 8. verba Aristot. — In seqq. Vat. voci perfectam, quae ter occurrit, subiungit et aeternam.
See tom. II, p. 42, notes 2 and 8, the words of Aristotle. — In what follows, the Vatican edition subjoins to the word perfect (which occurs three times) and eternal.
2
Vers. 17: Id enim, quod in praesenti est momentaneum... in sublimitate aeternum gloriae pondus operatur in nobis. — De loco a commutata proportione cfr. tom. III. pag. 684, nota 3, et de consequentia in ipso sive ordine directo vide tom. I. pag. 822, nota 1.
Verse 17: For that which is at present momentary... works in us, above measure, an eternal weight of glory. — On the topic from proportion transposed cf. tom. III, p. 684, note 3, and on consequence in it or direct order see tom. I, p. 822, note 1.
3
Aristot., IV. Topic. c. 4.
Aristotle, Topics IV, c. 4.
4
Codd. E L N Y ergo, Vat. sed solum.
Codices E L N Y [read] therefore, the Vatican edition but only.
5
Cod. L addit et perfecte, ac inferius post iustitiam repetit summe. Edd. hic legunt: summe manifestare per effectum.
Codex L adds and perfectly, and further on, after justice, it repeats supremely. The editions here read: to manifest supremely through an effect.
6
Cfr. supra pag. 356, nota 6. — Hic error describitur Sap. 2, 1. seqq. Cfr. ibid. 5, 1. seqq. — Paulo superius post convincit dedimus lectionem codd. B D G L P Q Y (E a secunda manu); alii vero et edd. omittunt ratio manifesta, quoniam aequitas iustitiae et, atque addunt quae ante ita dictat.
Cf. above, p. 356, note 6. — This error is described in Wisdom 2:1 sqq. Cf. ibid. 5:1 sqq. — A little above, after convicts, we have given the reading of codices B D G L P Q Y (E by a second hand); but others and the editions omit a manifest reason, since the equity of justice and, and add [the things] which [come] before, thus dictate.
7
Sap. 11, 25: Diligis enim omnia quae sunt, et nihil odisti eorum quae fecisti — etc. De seq. propos. cfr. supra pag. 352, nota 6. — Aliquanto inferius pro promissionis ed. 1 impletionis, Vat. impletionis vel promissionis.
Wisdom 11:25: For you love all things that are, and hate none of the things which you have made — etc. On the following proposition cf. above, p. 352, note 6. — Somewhat further on, for of the promise edition 1 [reads] of the fulfillment, the Vatican edition of the fulfillment or of the promise.
8
Libr. I. Periarch. c. 6. seq. Cfr. tom. II. pag. 177, nota 2, ubi etiam allegavimus August., XXI. de Civ. Dei, c. 17. et 23, in quibus haec sententia refellitur.
Book I of the Peri Archon, c. 6 seq. Cf. tom. II, p. 177, note 2, where we also cited Augustine, City of God XXI, cc. 17 and 23, in which this opinion is refuted.
9
Secundum Gregor., XXXIV. Moral. c. 19. n. 35. seqq., et IV. Dialog. c. 44.
According to Gregory, Moralia XXXIV, c. 19, n. 35 sqq., and Dialogues IV, c. 44.
10
Sive fundamentis.
Or, from the foundations.
11
Secundum August., XI. de Civ. Dei, c. 18. Cfr. tom. I. pag. 786, nota 7.
According to Augustine, City of God XI, c. 18. Cf. tom. I, p. 786, note 7.
1
Bernard., Tract. de gratia et lib. arb. c. 9. n. 28, de libero arbitrio dicit, « quod in ipso potissimum aeternae et incommutabilis Divinitatis substantiva quaedam imago impressa videatur. Nam etsi habuerit initium, nescit tamen occasum... Quid aeternitati similius, quod non sit aeternitas? » Ibid. n. 29. seqq. docet, hanc imaginem, scil. liberum arbitrium, etiam in damnatis reperiri damnatosque puniri poena aeterna, quia nunquam volunt reluctari peccato, eorumque voluntas semper vult in malitia persistere. — Codd. communiter omittunt id est... aeterno. Inferius post et ideo codd. R S aa bb addunt quia.
Bernard, Treatise on Grace and Free Will c. 9, n. 28, says of free will « that in it especially there seems to be impressed a certain substantive image of the eternal and unchangeable Divinity. For although it had a beginning, yet it knows no setting... What is more like eternity, than that which is not eternity? » Ibid. n. 29 sqq. he teaches that this image, namely free will, is found even in the damned, and that the damned are punished with eternal punishment, because they never will to struggle against sin, and their will always wills to persist in malice. — The codices commonly omit that is... eternal. Further on, after and therefore, codices R S aa bb add because.
2
Cap. 44: Iniqui enim ideo cum fine deliquerunt, quia cum fine vixerunt. Nam voluissent [cfr. nota praeced.] utique, si potuissent, sine fine vivere, ut potuissent sine fine peccare... Ad magnam ergo iustitiam iudicantis pertinet, ut nunquam careant supplicio, qui in hac vita nunquam voluerunt carere peccato.
Chapter 44: For the wicked have offended with an end for this reason, that they lived with an end. For they would indeed have willed, had they been able, to live without end, so that they might have been able to sin without end... It belongs therefore to the great justice of the Judge, that those never lack punishment, who in this life never willed to lack sin.
3
Libr. XXI. de Civ. Dei, c. 12, loquens de Adam peccante, ait: Quanto enim magis homo fruebatur Deo, tanto maiore impietate dereliquit Deum et factus est malo dignus aeterno, qui hoc in se peremit bonum, quod esse posset aeternum. Cfr. Bernard., Serm. 3. in Tempore resurrect. n. 3, ubi docet, infernum esse ex propria voluntate, quae se subtrahit dominatui divino et Deum ipsum, quantum in ipsa est, perimit, volendo scil., Deum peccata aut vindicare non posse, aut nolle, aut ea nescire.
City of God XXI, c. 12, speaking of Adam sinning, says: For the more a man enjoyed God, the greater the impiety with which he forsook God and became worthy of an eternal evil, who destroyed in himself this good, which could have been eternal. Cf. Bernard, Sermon 3 for Eastertide, n. 3, where he teaches that hell is from one's own will, which withdraws itself from the divine dominion and, as far as in it lies, destroys God himself, by willing, namely, that God either cannot, or will not, or does not know how to avenge sins.
4
Libr. XXI. de Civ. Dei, c. 11: Qui vero pro aliquo grandi crimine morte multatur, nunquid mora, qua occiditur, quae perbrevis est, eius supplicium leges aestimant, et non quod eum in... viventium? — Pro moriatur codd. E Y multatur, et pro moram, quod exhibet cod. H, alii codd. vel mora vel hora vel in hora, edd. mortem vel horam.
City of God XXI, c. 11: But as for one who is punished with death for some great crime, do the laws reckon as his punishment the delay in which he is slain, which is very brief, and not that they [remove] him from... the living? — For should die codices E Y [read] is punished, and for delay, which codex H exhibits, other codices [read] either delay or hour or in an hour, the editions death or hour.
5
Plures codd. cum.
Several codices [read] with [for yet].
6
Cfr. Hieron., VIII. Comment. in Isai. 24, 22, ex quo Glossa ordinaria apud Strabum et Lyranum.
Cf. Jerome, Commentary on Isaiah VIII, on 24:22, from which [comes] the ordinary Gloss in Strabo and Lyra.
7
Libr. XXI. de Civ. Dei, c. 11: Nec attendunt [obiicientes hoc Domini verbum, Matth. 7, 2.], non propter aequale temporis spatium, sed propter vicissitudinem mali, id est, ut qui mala fecerit mala patiatur, eandem dictam fuisse mensuram etc. Cfr. Epist. 102. (alias 49.) q. 4, ubi hoc verbum plenius exponitur. — De secunda solut. vide tom. I. pag. 852, nota 6.
City of God XXI, c. 11: Nor do they consider [those who object this word of the Lord, Matt. 7:2], that the same measure was spoken of not for an equal span of time, but for the reciprocity of evil, that is, so that he who has done evils should suffer evils etc. Cf. Letter 102 (alias 49), q. 4, where this word is more fully expounded. — On the second solution see tom. I, p. 852, note 6.
8
In solut. ad 1. et infra d. 46. a. 1. q. 2. in fine.
In the solution to [objection] 1, and below, d. 46, a. 1, q. 2, at the end.
9
Psalm. 74, 3. Cfr. supra pag. 482, nota 9, et August., XXI. de Civ. Dei, c. 27. n. 4. — Inferius pro misericordia in merito edd. misericordiae merito.
Psalm 74:3. Cf. above, p. 482, note 9, and Augustine, City of God XXI, c. 27, n. 4. — Further on, for mercy in merit the editions [read] by the merit of mercy.
10
Iudith 13, 27: Quod ulciscatur se etc. Eccli. 5, 3: Deus enim vindicans vindicabit. Isai. 1, 24: Vindicabor de inimicis meis. — In fine solut. post qui non est ex cod. K (I a secunda manu) supplevimus iustitia, licet sit.
Judith 13:27: That he may avenge himself etc. Sirach 5:3: For God, avenging, will avenge. Isaiah 1:24: I will be avenged of my enemies. — At the end of the solution, after who is not, from codex K (I by a second hand) we have supplied justice, although he be [just].
1
Codd. F bb constituit, edd. distinxit vel constituit.
Codices F, bb [read] constituit ("appointed"); the editions [read] distinxit vel constituit ("distinguished or appointed").