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

Book IV: On the Sacraments · Distinction 44

Textus Latinus
p. 927

Quaestio II. Utrum puniens in inferno sit solus ignis.

Secundo quaeritur, utrum puniens in inferno sit ignis solus. Et quod sic, videtur.

1. Matthaei vigesimo quinto3: Ite maledicti in ignem aeternum; ubi Dominus per sententiam infert aeternale supplicium: ergo videtur, quod in igne pure consistat.

2. Item, calefacto in igne aqua frigida non est poenalis, sed delectabilis, nec auget supplicium, sed refrigerium: ergo si nulla est eis consolatio, nullum refrigerium: ergo est calor in igne4 sine frigore aquae.

3. Item, si sunt ibi elementa, aut sunt activa, aut non. Si sic: ergo cum unum contrarium agens in aliud eius actionem debilitet et infringat, tunc videtur, quod actio ignis sit ibi remissa; quod non videtur conveniens, cum illa poena sit acerbissima. Si vero non sunt activa: ergo nihil faciunt ad poenam: ergo si in inferno non debent esse corpora, quae ad poenam non faciunt; patet etc.

4. Item, si ibi sunt alia elementa, aut sunt distincta, aut mixta. Si mixta: ergo eorum actio est confracta et contemperata; si vero sunt distincta: ergo et pari ratione ordinata, ergo sunt quatuor elementa distincta et ordinata: ergo videtur, quod ibi sit unus mundus; et iterum, illud esset falsum, quod dicitur Iob decimo5: Terra miseriae et tenebrarum, ubi nullus ordo, sed sempiternus horror inhabitat: ergo si nec distincta nec confusa sunt, tunc nullo modo.

Contra:

1. Quod sit ibi ignis, patet ex Matthaei vigesimo quinto6, ubi dicitur: Ite maledicti in ignem aeternum; hoc etiam habetur ex multis aliis locis.

2. Item, quod sit ibi aer, videtur per illud Psalmi7: Ignis, sulphur et spiritus procellarum etc.: si ergo spiritus procellarum vere habet naturam aeris, sicut ibi vere est ignis, ita et aer.

3. Item, quod sit ibi aqua, videtur: Iob vigesimo quarto8: Transibunt ab aquis nivium ad calorem nimium: ergo si vere erunt in calore ignis non secundum tropum, vere erunt in frigore aquarum.

4. Item, quod terra sit ibi, videtur per illud quod dicitur Iob decimo9: Terra miseriae et tenebrarum; et hoc patet, quia, ut probatum est, locus ille est sub terra.

5. Item, hoc videtur de omnibus simul: quia enim mali per corpus peccaverunt, ideo per totum corpus puniuntur10: ergo pari ratione secundum p. 928 omnes partes et qualitates corporis: ergo videtur, quod secundum quatuor elementa et eorum quatuor qualitates.

Conclusio. In inferno non tantum ignis, sed etiam tria alia elementa esse creduntur, sed confusa.

Respondeo: Dicendum, quod in inferno, sicut ex Scriptura colligitur, quatuor elementa esse creduntur ad perfectam damnatorum punitionem, ut omnis creatura excandescat in tormentum contra iniustos et armetur in ultionem Creatoris1, et per eadem puniantur, ex quibus constituuntur. Quia vero sunt ibi ad poenam, ideo illa ibi esse dicuntur, quae vigent in qualitatibus activis, ut ignis et aqua. Et rursus, quia ignis maxime activus est, ille est qui maxime ibi viget; unde etiam per ignem in Scriptura omne acerbe puniens significari solet2. Unde cum Dominus ignem infernalem comminatur, aut comminatur tanquam praecipuum tormentum, aut sub nomine ignis intelligit omne aliud afflictivum.

Si autem quaeratur, per quem modum ibi elementa esse intelligantur, dicendum quod elementa ibi sunt confusa, non distincta, non ordinata. Nec tamen illa confusio poenam minuit, sed auget; pro eo quod actio elementorum mutua post resurrectionem cessabit, cum cesset generatio et corruptio3; sed tamen manebit actio eorum in corpus damnandorum, quia ad hoc omnis eorum virtus dirigetur, non tanquam intendentia multiplicare speciem; sed secundum imperium Creatoris intendunt vindicare divinam iniuriam, quod quidem fit affligendo humanam naturam. — His visis, patent omnia obiecta.

1. 2. Primum enim patet de Domini comminatione, quia sub igne alia affligentia continentur, vel a maiori fit denominatio4. — Secundum similiter patet, quia simul utrumque affliget secundum diversas partes, aut si successive secundum easdem, tanta erit intensio ex parte utriusque, quod potius sentietur maior acerbitas, quam contemperetur. — Et si obiiciatur de divite, qui guttam aquae petiit5; dici potest, quod forte in alia parte sentiebat frigus; aut diversi diversis suppliciis cruciantur, secundum quod diversis vitiis sunt infecti. Unde sicut prima mundi purgatio fuit per aquam, secunda per ignem; sic in proposito intelligendum.

3. 4. Ad illud quod obiicitur de actione et mixtione, patet responsio, quia ibi est actio non in alterum, sed in miserum corpus damnatum et ibi; non est commixtio, sed potius quaedam confusio, sicut dicitur, quod ignis et grando mixta pariter ferebantur6. Unde ibi erit ignis ardens et aqua congelans et aeris inquietudo et perturbatio et terrae foetor. Unde Gregorius: In inferno erit frigus importabile, ignis inexstinguibilis, foetor intolerabilis7.

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English Translation

Question II. Whether that which punishes in hell is fire alone.

Secondly it is asked whether that which punishes in hell is fire alone. And that it is so, it seems.

1. Matthew 253: Go, you cursed, into eternal fire; where the Lord by [his] sentence imposes eternal punishment: therefore it seems that it consists purely in fire.

2. Likewise, when cold water has been heated in fire it is not penal but pleasant, nor does it increase the punishment but [affords] refreshment: therefore, if there is no consolation for them, no refreshment: therefore there is heat in fire4 without the cold of water.

3. Likewise, if there are elements there, either they are active or not. If so: then, since one contrary acting upon another weakens and breaks its action, then it seems that the action of fire is there slackened; which does not seem fitting, since that punishment is most bitter. But if they are not active: then they do nothing toward the punishment: therefore, if in hell there ought not to be bodies which do nothing toward the punishment; it is evident, etc.

4. Likewise, if there are other elements there, either they are distinct or mixed. If mixed: then their action is broken and tempered; but if they are distinct: then also, by equal reasoning, ordered; therefore there are four elements distinct and ordered: therefore it seems that there is a whole world there; and again, that would be false which is said in Job 105: A land of misery and darkness, where [there is] no order, but everlasting horror dwells: therefore, if they are neither distinct nor confused, then in no way [are they there].

On the contrary:

1. That there is fire there is evident from Matthew 256, where it is said: Go, you cursed, into eternal fire; this too is had from many other places.

2. Likewise, that there is air there is seen through that [passage] of the Psalm7: Fire, brimstone, and the spirit of storms, etc.: if therefore the spirit of storms truly has the nature of air, just as there is truly fire there, so also air.

3. Likewise, that there is water there is seen [from] Job 248: They shall pass from the snow-waters to excessive heat: therefore if they will truly be in the heat of fire, not according to a trope, they will truly be in the cold of the waters.

4. Likewise, that earth is there is seen through that which is said in Job 109: A land of misery and darkness; and this is evident, because, as has been proved, that place is under the earth.

5. Likewise, this is seen concerning all [the elements] together: for since the wicked have sinned through the body, therefore they are punished through the whole body10: therefore by equal reasoning according to all the parts and qualities of the body: therefore it seems [they are punished] according to the four elements and their four qualities.

Conclusion. In hell not only fire, but also three other elements are believed to be, yet confused.

I respond: It must be said that in hell, as is gathered from Scripture, four elements are believed to be, for the complete punishment of the damned, so that every creature may blaze up into torment against the unjust and be armed for the vengeance of the Creator1, and that [the damned] may be punished by the very things of which they are constituted. But since they are there for punishment, therefore those [elements] are said to be there which are strong in active qualities, such as fire and water. And again, since fire is most active, it is that which is most strong there; whence also by fire in Scripture everything that punishes bitterly is wont to be signified2. Whence when the Lord threatens infernal fire, either he threatens [it] as the principal torment, or under the name of fire he understands every other affliction.

But if it be asked in what manner the elements are there understood to be, it must be said that the elements there are confused, not distinct, not ordered. Nor yet does that confusion lessen the punishment, but increases it; for the reason that the mutual action of the elements will cease after the resurrection, when generation and corruption cease3; but nevertheless their action upon the body of the [about-to-be-]damned will remain, because to this all their power will be directed, not as intending to multiply the species; but according to the command of the Creator they intend to avenge the divine injury, which indeed is done by afflicting human nature. — These things seen, all the objections are clear.

1. 2. For the first is clear concerning the Lord's threatening, because under fire the other afflicting [elements] are contained, or the denomination is made from the greater4. — The second likewise is clear, because both will afflict at once according to different parts, or if successively according to the same [parts], so great will be the intensity on the part of each that a greater bitterness will rather be felt than [that it] be tempered. — And if it be objected concerning the rich man, who asked for a drop of water5; it can be said that perhaps in another part he was feeling cold; or different [persons] are tormented with different punishments, according as they are infected with different vices. Whence, just as the first purgation of the world was through water, the second through fire; so it is to be understood in the [present] case.

3. 4. To that which is objected concerning action and mixture, the reply is clear, because there the action is not upon another [element], but upon the wretched damned body and [remains] there; there is no commingling, but rather a certain confusion, just as it is said that fire and hail were borne mingled together6. Whence there will be there burning fire and freezing water and the disturbance and turbulence of the air and the stench of the earth. Whence Gregory: In hell there will be unbearable cold, inextinguishable fire, intolerable stench7.

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Apparatus Criticus
  1. 3
    Vers. 41: Discedite a me maledicti etc.
    Verse 41: "Depart from me, you cursed," etc.
  2. 4
    Edd. cum pluribus codd. calor ignis, codd. N aa calor igneus.
    The editions, with several codices, [read] calor ignis (heat of fire); codices N aa [read] calor igneus (fiery heat).
  3. 5
    Vers. 22. Post ubi Vulgata addit umbra mortis et. — De praecedentibus cfr. Aristot., II. de Generat. et corrupt. text. 7. seqq. (c. 2.). — Supra ante falsum retinuimus cum edd. esset, licet codd. habeant et iterum illud est.
    Verse 22. After ubi (where) the Vulgate adds umbra mortis et (the shadow of death and). — On the foregoing cf. Aristotle, On Generation and Corruption II, text 7 ff. (c. 2). — Above, before falsum, we have retained esset with the editions, although the codices have et iterum illud est.
  4. 6
    Vers. 41. Cfr. ibid. 3, 12; 5, 22; 13, 40; 18, 8. seq.; Marc. 9, 42. seqq.
    Verse 41. Cf. ibid. 3:12; 5:22; 13:40; 18:8 f.; Mark 9:42 ff.
  5. 7
    Psalm. 10, 7: Ignis et sulphur etc.
    Psalm 10:7: "Fire and brimstone," etc.
  6. 8
    Vers. 19: Ad nimium calorem transeat ab aquis nivium.
    Verse 19: "Let him pass to excessive heat from the snow-waters."
  7. 9
    Vers. 22. — Cfr. supra a. 1. q. 2.
    Verse 22. — Cf. above, article 1, question 2.
  8. 10
    Cfr. quaest. praeced. fundam. 5. — Quatuor qualitates secundum Aristot., II. de Generat. et corrupt. text. 15. seqq. (c. 2. seq.), sunt: calidum et frigidum, humidum et siccum. — In fine arg. pro qualitates plures codd. qualitatibus.
    Cf. the preceding question, fundamentum 5. — The four qualities, according to Aristotle, On Generation and Corruption II, text 15 ff. (c. 2 f.), are: hot and cold, moist and dry. — At the end of the argument, for qualitates several codices [read] qualitatibus.
  9. 1
    Vide Sap. 5, 18. seqq. et 16, 24. — Inferius post dicuntur cod. aa addit maxime et nominantur.
    See Wisdom 5:18 ff. and 16:24. — Below, after dicuntur, codex aa adds maxime et nominantur.
  10. 2
    August., Quaest. in Iosue, q. 9. n. 1, exponens Ios. 7, 15. et 25. ait: Proinde ignis nomine poenam potuisse significari, Scriptura testis est in Deuteronomio, ubi [4, 20.] dicitur ad filios Israel: Et eduxit vos de fornace ferrea ex Aegypto, ubi utique duram tribulationem intelligi voluit.
    Augustine, Questions on Joshua, q. 9, n. 1, expounding Joshua 7:15 and 25, says: "Accordingly, that by the name of fire punishment could be signified, Scripture is witness in Deuteronomy, where [4:20] it is said to the children of Israel: And he brought you out of the iron furnace, out of Egypt, where assuredly he willed a hard tribulation to be understood."
  11. 3
    Cfr. infra d. 48. a. 2. q. 2. et 4. — Inferius pro damnandorum cod. A et ed. 1 damnatorum.
    Cf. below, dist. 48, art. 2, q. 2 and 4. — Below, for damnandorum, codex A and edition 1 [read] damnatorum.
  12. 4
    Vide supra pag. 794, nota 2. — Cod. F bene ut a maiori sit denominatio.
    See above, page 794, note 2. — Codex F [reads] rightly ut a maiori sit denominatio.
  13. 5
    Luc. 16, 24. — Inferius respicitur II. Petr. 3, 6. seqq.
    Luke 16:24. — Below, reference is made to 2 Peter 3:6 ff.
  14. 6
    Exod. 9, 24. — De sententia Gregorii cfr. IX. Moral. c. 65. n. 97; XIV. c. 19. n. 23. et IV. Dialog. c. 36. seq. In opusculo de Triplici Habitaculo (inter opera August.) c. 2. dicitur: Principalia autem sunt duo tormenta in inferno: frigus intolerabile et calor ignis inexstinguibilis; unde in Evangelio legitur [Matth. 25, 30.]: Illic erit fletus et stridor dentium... De quibus duobus innumera pendent poenarum genera, videlicet sitis intolerabilis, poena famis, poena foetoris etc. — Superius vocibus in alterum cod. X praemittit unius, cod. O unius elementi.
    Exodus 9:24. — On the opinion of Gregory cf. Moralia IX, c. 65, n. 97; XIV, c. 19, n. 23; and Dialogues IV, c. 36 f. In the little work On the Threefold Dwelling (among the works of Augustine), c. 2, it is said: "But the principal torments in hell are two: unbearable cold and the heat of inextinguishable fire; whence in the Gospel it is read [Matt. 25:30]: There will be weeping and gnashing of teeth... On which two [torments] depend innumerable kinds of punishments, namely intolerable thirst, the punishment of hunger, the punishment of stench," etc. — Above, to the words in alterum, codex X prefixes unius, codex O unius elementi.
  15. 7
    Vide scholion ad praecedentem quaest.
    See the scholion to the preceding question.
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