Bonaventure — Opera Omnia

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

Book IV: On the Sacraments · Distinction 44

Textus Latinus

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Articulus II. De quidditate poenae infernalis.

Consequenter quantum ad secundum articulum quaeritur de quidditate poenae infernalis. Et circa hoc duo quaeruntur. Primo quaeritur, utrum affligens in illa poena sit ignis verus. Secundo, utrum sit ignis solus.

Quaestio I. Utrum ignis inferni sit verus ignis.

Primo quaeritur, utrum sit ignis verus, habens formam et naturam et speciem ignis. Et quod non, videtur.

1. Damascenus in fine libri sui³: «Tradentur diabolus et impii in ignem aeternum, non materialem, qualis apud nos est, sed qualem Deus novit»: ergo videtur, quod non habeat naturam ignis nostri.

2. Item, ratione videtur: quia exstinguibile et inexstinguibile differunt sicut corruptibile et incorruptibile; sed corruptibile et incorruptibile variant rem per essentiam⁴, cum naturaliter insunt, non per gratiam: si ergo ignis infernalis est inexstinguibilis, et ignis apud nos est exstinguibilis: ergo non sunt eiusdem naturae et speciei.

3. Item, lux non accidit igni, immo est de ignis substantia et consequitur ignem in omni materia, in qua salvatur species ignis; sed ignis infernalis caret luce, secundum quod dicitur Iob decimo octavo⁵: Nonne lux impii exstinguetur? et sicut melius patebit infra, cum dicantur impii proiici in tenebras exteriores.

4. Item, operatio consequitur formam et speciem: ergo quae habent diversam operationem sunt diversa secundum formam⁶; sed ignis iste et infernalis diversam habent operationem, quia iste consumit et agendo in suam naturam convertit, ille vero minime: ergo etc.

5. Item, spirituale et corporale differunt non tantum secundum speciem, verum etiam secundum genus; sed ignis iste corporalis est, ignis vero infernalis spiritualis, sicut dicit Augustinus duodecimo super Genesim ad litteram⁷: «Est prorsus inferior substantia, sed eam spiritualem, non corporalem arbitror»: ergo videtur, quod non tantum specie, verum etiam genere ab isto igne differat.

Contra: 1. Gregorius, quarto Dialogorum⁸: «Ignem infernalem corporalem esse non ambigo, cum dicatur: Ite maledicti in ignem aeternum»; sed «omnis aqua materialis omni aquae corporali est eadem specie et natura»: ergo omnis ignis omni igni.

2. Item, similiter Basilius dicit in Hexaemeron, exponens illud Psalmi⁹: Vox Domini intercidentis flammam ignis, quod «ignis materialis cedet ad punitionem damnatorum, quantum ad id quod habet ardoris». Si ergo species eius non mutabitur, ergo iste ignis aptus est ad puniendum reprobos: ergo videtur, quod iste et ille sint eiusdem naturae et speciei.

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3. Item, omne corpus aut est mixtum, aut simplex; sed si ignis infernalis est corpus mixtum, ergo non est tantae caliditatis, ac per hoc nec tantae actionis. Si simplex; sed omne corpus simplex aut est unum de quatuor elementis aut est quinta essentia: ergo cum ille ignis non sit quinta essentia, cum sit infra terram¹, et sic maxime repugnans bonae dispositioni: ergo est aliquid elementorum quatuor. Sed non terra nec aqua nec aer: ergo est ignis.

4. Item, iste ignis est calidissimum corpus, sicut dicitur et verum est: ergo cum infernalis ignis sit calidissimus, et «quod per superabundantiam dicitur convenit uni soli²» speciei, vel individuo: ergo ignis ille est eiusdem speciei cum isto.

5. Item, Sapientiae undecimo³: Per quae peccat quis, per haec et torquetur: si ergo per corpus et per ea quae sunt de compositione nostri corporis, peccamus, ergo per eadem in specie et natura debemus puniri: ergo videtur, quod ignis, qui est de compositione corporum et qui est afflictivus in inferno, sit idem secundum speciem.

Conclusio.

Ignis inferni est corporalis et fortasse eiusdem speciei cum igne elementari, licet diversas habeat proprietates, saltem accidentales.

Respondeo: Dicendum quod quamvis ad hanc quaestionem videatur temerarium respondere, quia Scriptura eam non determinat, nec doctor praecipuus Augustinus explicat, sed magis relinquit insolutam, dicens⁴ quod «nulli manifestum est, cuiusmodi sit ille ignis, nisi ei cui divinus Spiritus ostendit»; et amplius opinari videtur, quod «ille ignis sit spiritualis, non corporalis»; tamen satis possumus pro certo habere per doctores posteriores, utpote per beatum Gregorium, cui multa divinus Spiritus revelavit, quod ignis infernalis sit corporalis.

Sed utrum ille ignis sit elementaris sive eiusdem speciei cum igne, qui apud nos est; hoc non ita potest pro constanti a quocumque determinari. Attamen, si quis non adducat fortiores rationes, quam quae adductae sunt, non compellimur ponere, ignem infernalem esse diversae naturae et speciei ab igne qui apud nos est, si proprie velimus speciem appellare formam substantialem et specificativam, secundum quod dicitur, quod «omnis aqua omni aquae est eadem in specie». — Et huic opinioni satis videtur consonare Augustinus vigesimo primo de Civitate Dei⁵, ubi inquirit, quomodo ille ignis vere habeat naturam ignis, et tamen non consumat corpora, in quae agit etc. — Si tamen loquamur de proprietatibus accidentalibus, quae non variant speciem, sed operationem; ille ignis habet diversas proprietates ab isto. Nec mirum, cum istud appareat in aliis creaturis, sicut exemplificat Augustinus⁶ et Isidorus in naturis fontium et aquarum. Dicit enim, quod apud Garamantes est fons, «in quo faces accensae exstinguuntur, et exstinctae accenduntur», sicut et alii fontes diversarum proprietatum, colorum et operationum; attamen in specifica natura aliis aquis assimilantur: sic etiam intelligere possumus in proposito.

1. Ad illud quod obiicitur de Damasceno, dicendum, quod non negat Damascenus similitudinem in forma specifica, sed potius in proprietatibus et operationibus consequentibus.

2. Ad illud quod obiicitur de proprietate exstinguibilitatis, potest responderi dupliciter: primo, quod sicut corpora damnatorum eadem sunt cum nostris secundum speciem, et tamen sunt immortalia; ita ignis crucians corpora illa idem est cum igne nostro, quamvis non deficiat, quia hoc non habet per naturam, sed per vim superadditam. — Aliter potest dici, quod hoc non variat speciem: quia per operationem artis fieri potest, quod ignis non exstinguatur; sicut dicunt aliqui, qui experti sunt, quod si ignis cum sulphure includatur in vase, ex quo nulla possit fieri evaporatio, in aeternum duraret sine nutrimenti appositione, si locus in aeternum permaneret: hoc autem nihil prohibet in igne infernali intelligere, cum sub terra constet inclusum esse⁷.

3. Ad illud quod obiicitur de luciditate, dicendum, quod ignis tres sunt species, scilicet lux, flamma et carbo⁸, et istae sunt species materiales; et quamvis in omnibus his salvetur natura lucis, tamen minime est in materia terrestri, et maxime terrestris parum habet de luce et multum resolubilis est in fumositatem; et in tali materia, utpote in sulphure et pice, ignis potius est tenebrosus quam lucidus, quia magis visum impedit, quam adiuvet. Et per hunc modum imaginari possumus ignem p. 927 infernalem et ad hoc adiuvari auctoritate Scripturae. Dicitur enim Apocalypsis decimo quarto¹: Cruciabuntur igne et sulphure; item, Isaiae trigesimo quarto: Dies ultionis Domini etc.; et post: Convertentur torrentes eius in picem, et humus eius in sulphur.

4. Ad illud quod obiicitur de operatione, dicendum, quod illud non sequitur, quia eadem secundum speciem diversas habent operationes; nec istud verbum veritatem habet, nisi intelligatur de operatione consequente totam speciem.

5. Ad illud quod obiicitur de verbis Augustini dicendum est, illud esse retractatum, sicut et de loco infernali, ubi dicitur², quod est locus spiritualis, non corporalis; sic in proposito intelligendum est, quod infernalis ignis corporalis est et sub terra est.

Scholion

I. Communiter Scholastici reprobant Avicennam, qui, cum resurrectionem corporum non crederet, ignem corporeum in inferno esse negavit ignemque tantum metaphoricum admisit, quo animae malorum punirentur, non per corpora, sed per corporum similitudines, sicut nunc in somniis imaginatio solet animam affligere. Attamen «quidquid dicatur de igne, qui animas separatas cruciat, de igne tamen, quo cruciabuntur corpora damnatorum post resurrectionem, oportet dicere, quod sit corporeus, quia corpori non potest convenienter adaptari poena nisi corporea» (S. Thom., locis infra citt.). Idem recte annotat, etiam S. Augustinum (XXI. de Civ. Dei, c. 10.) idem docere. Quod autem ille ignis habeat aliquas proprietates ab elementari igne diversas, saltem accidentales, omnes confitentur. — De 1. quaestione: Scot., hic q. 3. — S. Thom., hic q. 3. a. 2. quaestiunc. 1. 2; Suppl. q. 97. a. 5. 6. — B. Albert., hic a. 37. 38. — Petr. a Tar., hic q. 2. a. 2. — Richard. a Med., hic a. 2. q. 3. 4. — Durand., hic q. 9. n. 1. seqq.

II. De 2. quaestione: S. Thom., infra d. 50. q. 2. a. 3; Suppl. loc. cit. a. 1. — Petr. a Tar., loc. cit. a. 4. — Richard. a Med., loc. cit. q. 10.

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English Translation

Article II. On the quiddity of the infernal punishment.

Next, as to the second article, inquiry is made concerning the quiddity of the infernal punishment. And concerning this, two things are asked. First it is asked whether that which afflicts in that punishment is a true fire. Second, whether it is fire alone.

Question I. Whether the fire of hell is a true fire.

First it is asked whether it is a true fire, having the form and nature and species of fire. And that it is not, seems [to be the case].

1. Damascene, at the end of his book³: «The devil and the impious shall be handed over into eternal fire, not material, such as is among us, but such as God knows»: therefore it seems that it does not have the nature of our fire.

2. Likewise, it seems [so] by reason: because the extinguishable and the inextinguishable differ as the corruptible and the incorruptible; but the corruptible and the incorruptible vary a thing in its essence⁴, since they are in it naturally, not by grace: if therefore the infernal fire is inextinguishable, and the fire among us is extinguishable: therefore they are not of the same nature and species.

3. Likewise, light is not accidental to fire, nay it is of the substance of fire and follows fire in every matter in which the species of fire is preserved; but the infernal fire lacks light, according to what is said in Job the eighteenth⁵: Shall not the light of the wicked be extinguished? and as will better appear below, when the impious are said to be cast into the exterior darkness.

4. Likewise, operation follows form and species: therefore things which have a diverse operation are diverse according to form⁶; but this fire and the infernal one have a diverse operation, because this one consumes and by acting converts [things] into its own nature, but that one by no means [does so]: therefore etc.

5. Likewise, the spiritual and the corporeal differ not only according to species, but also according to genus; but this fire is corporeal, whereas the infernal fire is spiritual, as Augustine says in the twelfth [book] On Genesis to the Letter⁷: «It is an altogether inferior substance, but I judge it to be spiritual, not corporeal»: therefore it seems that it differs from this fire not only in species, but also in genus.

On the contrary: 1. Gregory, in the fourth [book] of the Dialogues⁸: «I do not doubt that the infernal fire is corporeal, since it is said: Go, you cursed, into eternal fire»; but «all material water is of the same species and nature as every corporeal water»: therefore every fire [is of the same species and nature] as every fire.

2. Likewise, similarly Basil says in the Hexaemeron, expounding that [text] of the Psalm⁹: The voice of the Lord dividing the flame of fire, that «material fire shall pass over to the punishment of the damned, as regards what it has of burning». If therefore its species will not be changed, then this fire is fit for punishing the reprobate: therefore it seems that this one and that one are of the same nature and species.

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3. Likewise, every body is either mixed or simple; but if the infernal fire is a mixed body, then it is not of such great heat, and thereby not of such great action. If simple; but every simple body is either one of the four elements or the fifth essence: therefore since that fire is not the fifth essence, since it is beneath the earth¹, and thus most repugnant to a good disposition: therefore it is one of the four elements. But it is not earth nor water nor air: therefore it is fire.

4. Likewise, this fire is the hottest body, as is said and is true: therefore since the infernal fire is hottest, and «what is said by superabundance belongs to one alone²» in species, or in individual: therefore that fire is of the same species as this one.

5. Likewise, [in] Wisdom the eleventh³: By what things a person sins, by these also is he tormented: if therefore we sin through the body and through those things which are of the composition of our body, then we ought to be punished through the same things in species and nature: therefore it seems that the fire which is of the composition of bodies and which is afflictive in hell is the same according to species.

Conclusion.

The fire of hell is corporeal and perhaps of the same species as elemental fire, although it may have diverse properties, at least accidental ones.

I respond: It must be said that although it may seem rash to respond to this question, since Scripture does not determine it, nor does the pre-eminent doctor Augustine explain it, but rather leaves it unresolved, saying⁴ that «to no one is it manifest of what sort that fire is, except to him to whom the divine Spirit has shown it»; and further he seems to be of the opinion that «that fire is spiritual, not corporeal»; nevertheless we can hold with sufficient certainty, through the later doctors, namely through blessed Gregory, to whom the divine Spirit revealed many things, that the infernal fire is corporeal.

But whether that fire is elemental or of the same species as the fire which is among us; this cannot so firmly be determined by anyone. Nevertheless, if anyone does not adduce stronger reasons than those which have been adduced, we are not compelled to posit that the infernal fire is of a diverse nature and species from the fire which is among us, if we wish properly to call "species" the substantial and specifying form, according to what is said, that «all water is the same in species as all water». — And with this opinion Augustine, in the twenty-first [book] On the City of God⁵, seems sufficiently to agree, where he inquires how that fire truly has the nature of fire, and yet does not consume the bodies on which it acts, etc. — If however we speak of the accidental properties, which do not vary the species but the operation; that fire has diverse properties from this one. Nor is it a wonder, since this appears in other creatures, as Augustine⁶ and Isidore exemplify in the natures of springs and waters. For he says that among the Garamantes there is a spring, «in which lighted torches are extinguished, and extinguished ones are lit», just as also other springs of diverse properties, colors, and operations; yet in their specific nature they are assimilated to other waters: so also we can understand in the [matter] proposed.

1. To that which is objected concerning Damascene, it must be said that Damascene does not deny the likeness in specific form, but rather in the properties and operations that follow.

2. To that which is objected concerning the property of extinguishability, it can be answered in two ways: first, that just as the bodies of the damned are the same as ours according to species, and yet are immortal; so the fire tormenting those bodies is the same as our fire, although it does not fail, because it has this not through nature, but through a superadded power. — Otherwise it can be said that this does not vary the species: because through the operation of art it can come about that fire is not extinguished; as some say, who have experience, that if fire be enclosed with sulphur in a vessel, from which no evaporation can occur, it would last forever without the addition of nourishment, if the place should remain forever: but nothing prohibits [us from] understanding this in the case of the infernal fire, since it is agreed to be enclosed beneath the earth⁷.

3. To that which is objected concerning luminosity, it must be said that there are three species of fire, namely light, flame, and coal⁸, and these are material species; and although the nature of light is preserved in all of these, nevertheless it is least [preserved] in earthy matter, and the most earthy has little of light and is much resolvable into smokiness; and in such matter, such as in sulphur and pitch, fire is dark rather than luminous, because it impedes sight more than it aids it. And in this way we can imagine the fire p. 927 [to be] infernal, and be aided in this by the authority of Scripture. For it is said in the Apocalypse the fourteenth¹: They shall be tormented with fire and sulphur; likewise, [in] Isaiah the thirty-fourth: The day of the vengeance of the Lord etc.; and after: Its torrents shall be turned into pitch, and its soil into sulphur.

4. To that which is objected concerning operation, it must be said that it does not follow, because things the same according to species have diverse operations; nor does that statement hold truth, unless it be understood of an operation following upon the whole species.

5. To that which is objected concerning the words of Augustine, it must be said that it was retracted, just as also concerning the infernal place, where it is said² that it is a spiritual place, not corporeal; so in the [matter] proposed it must be understood that the infernal fire is corporeal and is beneath the earth.

Scholion

I. Commonly the Scholastics reject Avicenna, who, since he did not believe in the resurrection of bodies, denied that there is a corporeal fire in hell and admitted only a metaphorical fire, by which the souls of the evil would be punished, not through bodies, but through likenesses of bodies, just as now in dreams imagination is wont to afflict the soul. Nevertheless «whatever be said concerning the fire which torments separated souls, concerning the fire, however, by which the bodies of the damned will be tormented after the resurrection, one must say that it is corporeal, because a punishment cannot be fittingly adapted to a body except a corporeal one» (S. Thomas, in the places cited below). The same [author] rightly notes that S. Augustine too (XXI On the City of God, c. 10) teaches the same. But that this fire has some properties diverse from elemental fire, at least accidental ones, all confess. — On the 1st question: Scotus, here q. 3. — S. Thomas, here q. 3, a. 2, quaestiuncula 1, 2; Suppl. q. 97, a. 5, 6. — B. Albert, here a. 37, 38. — Peter of Tarentaise, here q. 2, a. 2. — Richard of Middleton, here a. 2, q. 3, 4. — Durandus, here q. 9, n. 1 ff.

II. On the 2nd question: S. Thomas, below d. 50, q. 2, a. 3; Suppl. loc. cit. a. 1. — Peter of Tarentaise, loc. cit. a. 4. — Richard of Middleton, loc. cit. q. 10.

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Apparatus Criticus

3
Libr. IV. de Fide orthod. c. 27. in fine.
[Damascene,] Book IV On the Orthodox Faith, c. 27, at the end.
4
Aristot., X Metaph. text. 26. (IX. c. 10.): Cum vero contraria specie diversa sunt, corruptibile autem et incorruptibile contraria sunt; privatio namque determinata impotentia; necesse est, diversum genere esse corruptibile et incorruptibile. — Pro naturaliter insunt plures codd. materialiter insunt, edd. materialiter vel naturaliter ibi sit.
Aristotle, Metaphysics X, text 26 (IX, c. 10): "But since things diverse in species are contraries, and the corruptible and the incorruptible are contraries; for a determinate privation is an impotence; it is necessary that the corruptible and the incorruptible be diverse in genus." — For naturaliter insunt many codices [read] materialiter insunt, the editions materialiter vel naturaliter ibi sit.
5
Vers. 5. — In fine arg. respicitur Matth. 8, 12; 22, 13. et 25, 30. Cfr. infra d. 50. p. 1. a. 2. q. 1. seqq. — In fine arg. cod. K (I a secunda manu) addit: ignis igitur infernalis non habet lucem: ergo non sunt eiusdem naturae.
Verse 5. — At the end of the argument reference is made to Matthew 8:12; 22:13; and 25:30. Cf. below d. 50, p. 1, a. 2, q. 1 ff. — At the end of the argument codex K (I from a second hand) adds: therefore the infernal fire does not have light: therefore they are not of the same nature.
6
Cfr. Damasc., III. de Fide orthod. c. 14. Vide etiam tom. I. pag. 51, nota 11. et pag. 84, nota 7.
Cf. Damascene, III On the Orthodox Faith, c. 14. See also vol. I, p. 51, note 11, and p. 84, note 7.
7
Cap. 32. n. 61. Pro inferior textus originalis inferorum.
Chapter 32, n. 61. For inferior the original text [reads] inferorum (of the lower regions).
8
Cap. 29. Post ambigo textus originalis plura addit. — Locus Scripturae est Matth. 25, 41: Discedite a me maledicti etc. — Minor est ex Aristot., I. Topic. c. 6. (c. 5.). Vide supra pag. 79, nota 5. — Pro materialis plures codd. naturalis, Vat. materialis seu naturalis.
Chapter 29. After ambigo the original text adds more. — The scriptural passage is Matthew 25:41: "Depart from me, you cursed," etc. — The minor [premise] is from Aristotle, Topics I, c. 6 (c. 5). See above p. 79, note 5. — For materialis many codices [read] naturalis, the Vatican [edition] materialis seu naturalis.
9
Psalm. 28, 7, quem exponens Basil., in Hexaem. homil. 6. n. 3. ait: Unde etiam cum rerum in vita gestarum merces retribuetur, arcanus quidam sermo nos docet, naturam ignis divisum iri, et lucem quidem in fruitionem iustis, adustionis vero acerbitatem puniendis destinandam esse. Cfr. Homil. in Ps. 28, 7. n. 6. — Inferius pro species eius plures codd. species est, edd. ignis species est, eatenus.
Psalm 28:7, expounding which Basil, in the Hexaemeron, homily 6, n. 3, says: "Whence also, when the reward for deeds done in life is repaid, a certain hidden discourse teaches us that the nature of fire will be divided, and light indeed destined for the enjoyment of the just, but the sharpness of burning [destined] for those to be punished." Cf. Homily on Ps. 28:7, n. 6. — Below, for species eius many codices [read] species est, the editions ignis species est, eatenus.
1
Vide supra a. 1. q. 2. — De quinta essentia i. e. firmamento, cfr. II. Sent. d. 14. p. 1. a. 1. q. 2.
See above a. 1, q. 2. — On the fifth essence, i.e. the firmament, cf. II Sent. d. 14, p. 1, a. 1, q. 2.
2
Aristot., V. Topic. c. 3. (c. 5.). Cfr. VII. c. 1.
Aristotle, Topics V, c. 3 (c. 5). Cf. VII, c. 1.
3
Vers. 17.
Verse 17.
4
Libr. XX. de Civ. Dei, c. 16. Vide hic lit. Magistri, c. 6. — De altera opinione August. cfr. supra arg. 5. ad oppos., et de sententia Gregorii vide fundam. 1.
Book XX On the City of God, c. 16. See here the Master's text, c. 6. — On the other opinion of Augustine cf. above arg. 5 on the opposite side, and on the view of Gregory see fundamentum 1.
5
Cap. 2. seqq. — Cum cod. F substituimus inquirit pro inquit, quod non congruum est; cfr. Magister, hic in lit. c. 5. — Superius pro specificativam codd. H L specificam.
Chapter 2 ff. — With codex F we have substituted inquirit for inquit, which is not congruous; cf. the Master, here in the text, c. 5. — Above, for specificativam codices H L [read] specificam.
6
Libr. XXI. de Civ. Dei, c. 5. n. 1: Apud Garamantas quendam fontem [scriptores exhibent] tam frigidum diebus, ut non bibatur; tam fervidum noctibus, ut non tangatur. In Epiro alium fontem, in quo faces, ut in ceteris, exstinguuntur accensae, sed, non ut in ceteris, accenduntur exstinctae. Idem refert Isidor., XIII. Etymolog. c. 13. n. 10. — Pro fontium et aquarum codd. R S T U fontium aquarum. Inferius pro sicut codd. B E F L (V primitus) aa sunt.
Book XXI On the City of God, c. 5, n. 1: "Among the Garamantes [the writers present] a certain spring so cold by day that it cannot be drunk; so hot by night that it cannot be touched. In Epirus another spring, in which torches, as in the others, are extinguished when lit, but, not as in the others, are lit when extinguished." The same is reported by Isidore, Etymologies XIII, c. 13, n. 10. — For fontium et aquarum codices R S T U [read] fontium aquarum. Below, for sicut codices B E F L (V originally) aa [read] sunt.
7
Cfr. supra a. 1. q. 2. — Cod. F supplet eum.
Cf. above a. 1, q. 2. — Codex F supplies eum.
8
Secundum Aristot., V. Topic. c. 3. (c. 5.). — Inferius post et maxime codd. L N Y aa addunt cum materia.
According to Aristotle, Topics V, c. 3 (c. 5). — Below, after et maxime codices L N Y aa add cum materia.
1
Vers. 10: Cruciabitur igne etc. — Seq. locus est Isai. 34, 8. et 9. Post humus codd. omittunt eius.
Verse 10: "He shall be tormented with fire," etc. — The following passage is Isaiah 34:8 and 9. After humus the codices omit eius.
2
Vide supra a. 1. q. 2. ad 1. et 2.
See above a. 1, q. 2, ad 1 and 2. ---