Bonaventure

Articulus I. De receptaculis animarum exutarum.

Quaestio II. Utrum animae post adventum Christi habeant receptacula sive loca determinata.

On the footnote numbering. The Quaracchi editors restart their footnote sequence on every printed page. This chunk spans printed pages 940–942, so the apparatus below is labelled by page: notes 5–6 of page 940, notes 1–11 of page 941, and notes 1–2 of page 942. Notes 1–4 of page 940 are anchored in the preceding question and are rendered there; notes 3–6 of page 942 are anchored in the following question and are rendered there.

De receptaculis animarum post adventum Christi, et quaeritur, utrum habeant receptacula vel loca determinata. Et quod non, videtur de bonis.

1. Glossa super illud⁵: Adhuc pusillum, et non erit etc.: « Adhuc pusillum est usque ad finem vitae cuiusque, quando liberantur Sancti. Post hanc tamen vitam non ita erit, ubi erunt Sancti, quibus dicetur: Venite benedicti ».

2. Item, quod mali non habeant receptacula, videtur. Augustinus de Spiritu et anima⁶: « Quae-

dam animae puniuntur in loco, ubi deliquerunt, quaedam in abditis receptaculis ».

3. Item, quod neutri, videtur. Augustinus in Enchiridio¹: « Tempus, quod inter hominis mortem et ultimam resurrectionem interpositum est, animas abditis receptaculis continet, sicut unaquaeque digna est requie vel aerumna ».

4. Item, ratione videtur: quia animae a corporibus exutae sunt spirituales et omnino a corpore non dependent: ergo locus et earum remuneratio universalis².

Contra:

1. Quod mali habeant, videtur: quia Lucae decimo sexto³ dixit Dominus: Mortuus est dives et sepultus est in inferno; et post subditur: Ne veniant in locum hunc tormentorum: ergo etc.

2. Item, quod boni, videtur. Secundae ad Corinthios quinto⁴: Si terrena nostra habitatio dissolvatur, domum habemus in caelis; et Gregorius: « Qui Christum in caelo esse non dubitat in corpore, nec Pauli animam esse negat ».

3. Item, ratione videtur: quia loci congruitas confert ad operationem: ergo cum animae beatae sint excellentissimae virtutis contemplando Deum et omnino immutabiles, ergo locus supremus eis debetur: ergo ab oppositis, damnatis infimus⁵.

4. Item, excellentia retributionis consistit in societate mutua, quia « nullius sine socio iucunda est possessio »: ergo animae post hanc vitam sunt simul⁶.

Conclusio

Animarum receptacula post adventum Christi sunt paradisus, infernus, limbus et purgatorium.

Respondeo: Dicendum, quod triplicem statum contingit intelligere, scilicet remunerationis quietae, exspectationis⁷ et purgationis. — Et ratio huius est, quia anima exuta duplici ex causa potest impediri a remuneratione beata: aut propter hoc, quod ianua est clausa, aut propter hoc, quod ipsa non est plene purgata. Statui retributionis respondet locus proprius et receptaculum determinatum in se et quoad nos, scilicet caelum empyreum quoad bonos, et quoad malos locus infimus. — Statui quietis et exspectationis respondet locus determinatus in se, sed non quoad nos, quia nescitur per Scripturas, ubi sit limbus. — Statui vero purgationis respondet locus indeterminatus et quoad nos et quoad se, quia non omnes in eodem loco purgantur⁸, licet forte in aliquo multi sint. Et quantum ad hunc locum loquitur Augustinus. — Quod vero obiicitur de Glossa, non loquitur de loco, sed de statu quantum ad secundam stolam⁹.

Potest tamen aliter dici et melius, quod animae receptacula aut sunt secundum merita bona, et sic est paradisus et locus caelestis; aut propter peccata, et sic distinguitur triplex locus secundum triplex peccati genus, scilicet purgatorius, et hic debetur veniali; limbus, et hic originali; et infernus, et hic mortali. — Et bene potest esse et satis probabile est, quod gradatim se habeant ista tria loca, sed tamen circa eandem partem sint, sicut colligi potest ex Sanctorum dictis, et ex his quae in praecedentibus¹⁰ dicta sunt. — Unde possunt loca animarum distingui sic, ut reducantur ad bimembrem divisionem: locus retributionis aut est gloriae, aut poenae. Si gloriae, sic caelum; si poenae, sic infernus. Gloria non distinguitur, quia caritas, quae unius speciei est, meretur gloriam¹¹; sed poenalis locus est duplex: aut secundum poenam damni, et sic limbus; aut secundum poenam sensus, et sic infernus. Et utrumque membrum dividitur: quia qui poena damni puniuntur, aut simpliciter et aeternaliter, et hi in inferiori parte illius partis, quae dicitur limbus; aut ad tempus, et hi in superiori, quae dicitur sinus Abrahae. — Similiter illi qui puniuntur poena sensus, aut simpliciter, et sic infernus proprie dictus; aut ad tempus, et sic locus purgatorius. — Et sic patet, quod animae habent receptacula, et quae.

Ad argumenta: Et si aliquae auctoritates con-

trariae videantur, intelligendae sunt vel quantum ad statum, vel quantum ad aliquas animas, quae purgantur, de quibus supra¹ dictum est, quod dispensative in diversis locis animae purgantur, licet secundum legem communem sit aliquis locus communis².

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Article I. On the abodes of souls stripped of the body.

Question II. Whether after the coming of Christ souls have determinate abodes or places.

Concerning the abodes of souls after the coming of Christ, it is asked whether they have abodes or determinate places. And that they do not, seems [to hold] of the good.

1. The Gloss on that text⁵: Yet a little while, and he shall not be etc.: « Yet a little while is until the end of each one's life, when the Saints are set free. After this life, however, it will not be so, where the Saints will be, to whom it will be said: Come, ye blessed ».

2. Likewise, that the wicked do not have abodes, seems [to hold]. Augustine, On the Spirit and the Soul⁶: « Certain

souls are punished in the place where they offended, certain ones in hidden abodes ».

3. Likewise, that neither [group has them], seems [to hold]. Augustine in the Enchiridion¹: « The time which is interposed between a man's death and the last resurrection holds souls in hidden abodes, according as each is worthy of rest or of hardship ».

4. Likewise, it seems [so] by reason: because souls stripped of their bodies are spiritual and in no way depend upon the body: therefore their place and their reward is universal².

On the contrary:

1. That the wicked have [them], seems [to hold]: because in Luke the sixteenth³ the Lord said: The rich man died and was buried in hell; and afterwards it is added: Lest they come into this place of torments: therefore etc.

2. Likewise, that the good [have them], seems [to hold]. Second to the Corinthians, the fifth⁴: If our earthly habitation be dissolved, we have a house in the heavens; and Gregory: « He who does not doubt that Christ is in heaven in the body, does not deny that Paul's soul is there either ».

3. Likewise, it seems [so] by reason: because the fittingness of place contributes to operation: therefore since the blessed souls are of the most excellent power in contemplating God and are wholly unchangeable, therefore the highest place is due to them: therefore, from the opposites, the lowest to the damned⁵.

4. Likewise, the excellence of the reward consists in mutual fellowship, because « the possession of nothing is pleasant without a companion »: therefore souls after this life are together⁶.

Conclusion

The abodes of souls after the coming of Christ are paradise, hell, limbo, and purgatory.

I respond: It must be said that it is possible to understand a threefold state, namely of quiet reward, of expectation⁷, and of purgation. — And the ground of this is that a soul stripped [of the body] can be hindered from the blessed reward by a twofold cause: either because the gate is closed, or because it is not itself fully purged. To the state of retribution there corresponds a proper place and an abode determinate both in itself and in relation to us, namely the empyrean heaven as regards the good, and as regards the wicked the lowest place. — To the state of rest and expectation there corresponds a place determinate in itself, but not in relation to us, because it is not known through the Scriptures where limbo is. — But to the state of purgation there corresponds a place indeterminate both in relation to us and in itself, because not all are purged in the same place⁸, although perhaps many are in some one place. And it is with respect to this place that Augustine speaks. — But as to what is objected from the Gloss, it does not speak of place, but of state as regards the second robe⁹.

It can nevertheless be said otherwise, and better, that the abodes of souls either are according to good merits, and thus there is paradise and the heavenly place; or are on account of sins, and thus a threefold place is distinguished according to the threefold kind of sin, namely purgatory, and this is due to venial [sin]; limbo, and this to original [sin]; and hell, and this to mortal [sin]. — And it may well be, and is sufficiently probable, that these three places stand in a graded order, yet are about the same region, as can be gathered from the sayings of the Saints and from those things which have been said in the foregoing¹⁰. — Hence the places of souls can be distinguished in such a way that they are reduced to a twofold division: the place of retribution is either of glory or of punishment. If of glory, thus heaven; if of punishment, thus hell. Glory is not distinguished, because charity, which is of one species, merits glory¹¹; but the penal place is twofold: either according to the punishment of loss, and thus limbo; or according to the punishment of sense, and thus hell. And each member is divided: because those who are punished with the punishment of loss are so either simply and eternally, and these are in the lower part of that part which is called limbo; or for a time, and these are in the upper [part], which is called Abraham's bosom. — Likewise those who are punished with the punishment of sense, either simply, and thus [it is] hell properly so called; or for a time, and thus [it is] the place of purgatory. — And thus it is clear that souls have abodes, and which ones.

To the arguments: And if any authorities seem con-

trary, they are to be understood either as regards the state, or as regards certain souls which are purged, of which it was said above¹ that souls are purged by dispensation in diverse places, although according to the common law there is some common place².

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