Bonaventure

On the footnote numbering. Quaracchi restarts its footnote sequence on every printed page. This chunk spans two printed pages, so its markers are page-qualified: notes 9 through 14 of page 973, then notes 1 through 5 of page 974. Notes 1 through 8 of page 973 belong to the preceding question, and notes 6 through 12 of page 974 belong to the following question.

Quaestio III. Utrum omnes iudicabuntur, tam boni quam mali.

Tertio quantum ad iudicandos quaeritur, utrum omnes iudicabuntur, tam boni quam mali. Et quod omnes homines, videtur.

1. Secundae ad Corinthios quinto⁹: Omnes astabimus ante tribunal Christi, ut recipiat unusquisque etc.

2. Item, Isaiae quadragesimo quinto¹⁰: Egredietur de ore meo iustitiae verbum; et mihi curvabitur omne genu: ergo si hoc est in iudicio, patet etc.

3. Item, Sancti, qui modo sunt in beatitudine, in die iudicii iudicabuntur, et mali, qui in inferno¹¹: ergo et omnes.

4. Item, alia ratione videtur: quia iudicium fiet ad manifestationem divinae iustitiae: ergo si iustitia Dei ibi potissime manifestatur, ergo quantum ad omnia merita et omnes merentes. Sed non est creatura rationalis, quae non sit digna bono, vel malo: ergo omnes debent iudicari.

Contra: 1. Videtur, quod nullus bonus debeat iudicari, quia Ioannis tertio¹² dicitur: Qui credit in eum non iudicatur; et rursus quinto: In iudicium non veniet etc.

2. Item, saltem videtur, quod non iudicentur boni perfecti, quia iudicantis non est iudicari, sed iudicare; et viri perfecti in die iudicii erunt iudices¹³: ergo etc.

3. Item, quod nullus infidelis, videtur: quia Ioannis tertio¹⁴: Qui non credit iam iudicatus est; sed qui iudicatus est, iterum non debet iudicari: ergo etc.

4. Item, videtur, quod nullus parvulus: quia parvuli nihil boni nec mali operati sunt nec meruerunt nec in igne cremabuntur¹: si ergo iudicium est secundum merita et ad poenam ignis, vel gloriam; patet etc.

Conclusio

Iudicio collationis meriti ad praemium iudicabuntur omnes, iudicio discussionis non omnes, iudicio condemnationis tantum mali.

Respondeo: Dicendum, quod iudicium dicitur tripliciter, scilicet communiter, proprie et appropriate. Iudicium communiter dicitur collatio manifesta meriti ad praemium. Iudicium proprie dicitur discussio meritorum et prolatio cum quadam discussione et sententiae definitione². Iudicium appropriate dicitur ipsa condemnatio; unde iudicatus dicitur condemnatus.

Primo igitur modo omnes iudicabuntur, quia omnes convenient, et patebit, quomodo Deus omnibus retribuet secundum merita; et hoc est quod dicit Apostolus³: Omnes manifestari oportet. — Secundo modo, prout dicitur iudicium discussionis, non omnes iudicabuntur, sed erunt quatuor ordines, sicut distinguit beatus Gregorius, et Magister ponit in littera⁴. — Tertio modo, secundum quod dicitur iudicium condemnationis, iudicabuntur mali solum; et istud iudicium incipit in praesenti per excaecationem in infidelibus et per exspoliationem in daemonibus et consummabitur in futuro. Unde iudicium non iterabitur, sed consummabitur. — Et sic patent omnia⁵.

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Question III. Whether all will be judged, both the good and the evil.

Thirdly, as regards those to be judged, it is asked whether all will be judged, both the good and the evil. And that all men will be, seems clear.

1. Second Corinthians five⁹: We shall all stand before the tribunal of Christ, that each one may receive etc.

2. Likewise, Isaiah forty-five¹⁰: The word of justice shall go forth from my mouth; and to me every knee shall bow: therefore if this takes place at the judgement, it is clear etc.

3. Likewise, the Saints, who are now in beatitude, will be judged on the day of judgement, and the evil, who are in hell¹¹: therefore all as well.

4. Likewise, it seems so by another ground: because the judgement will take place for the manifestation of the divine justice: therefore if God's justice is there most of all manifested, therefore it is so as regards all merits and all who merit. But there is no rational creature which is not worthy of good or of evil: therefore all ought to be judged.

On the contrary: 1. It seems that no good person ought to be judged, because in John three¹² it is said: He who believes in him is not judged; and again in five: He shall not come into judgement etc.

2. Likewise, it seems at least that the perfect good are not judged, because it belongs to the one judging not to be judged, but to judge; and perfect men will be judges on the day of judgement¹³: therefore etc.

3. Likewise, it seems that no unbeliever is judged: because John three¹⁴: He who does not believe is already judged; but he who has been judged ought not to be judged again: therefore etc.

4. Likewise, it seems that no little child is judged: because little children have done nothing good or evil, nor have they merited, nor will they be burned in the fire¹: if therefore the judgement is according to merits and unto the punishment of fire or unto glory; it is clear etc.

Conclusion

By the judgement of the comparing of merit to reward all will be judged; by the judgement of examination not all; by the judgement of condemnation only the evil.

I respond: It must be said that judgement is spoken of in three ways, namely commonly, properly, and by appropriation. Judgement commonly is called the manifest comparing of merit to reward. Judgement properly is called the examination of merits and the pronouncement with a certain examination and definition of sentence². Judgement by appropriation is called condemnation itself; whence one who has been judged is called condemned.

In the first way, therefore, all will be judged, because all will come together, and it will be clear how God repays all according to their merits; and this is what the Apostle says³: All must be made manifest. — In the second way, according as judgement is called the judgement of examination, not all will be judged, but there will be four orders, as blessed Gregory distinguishes and the Master sets down in the text⁴. — In the third way, according as judgement is called the judgement of condemnation, only the evil will be judged; and that judgement begins in the present through blinding in unbelievers and through despoiling in the demons, and will be consummated in the future. Hence the judgement will not be repeated, but consummated. — And thus all things are clear⁵.

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