Bonaventure

On the footnote numbering. The Quaracchi edition restarts its footnote numbering on every printed page. This chunk spans two printed pages, so the notes below are page-qualified: the notes of page 974 that this question anchors are numbers 6 through 12 of that page's sequence (numbers 1 through 5 of page 974 belong to the preceding question, a. 1 q. 3), and the notes of page 975 that this question anchors are numbers 1 through 4 of that page's sequence (numbers 5 through 9 of page 975 belong to the following question, a. 2 q. 1). Quaracchi numbers its footers in column order while the body anchors fall in reading order, so the anchors below do not run in strict numerical sequence.

Quaestio IV. Utrum Angeli iudicabuntur.

Quarto quaeritur, utrum Angeli iudicabuntur. Et quod sic, videtur.

1. Iob quadragesimo⁶ loquitur de Behemoth: Spes eius frustrabitur eum, et cunctis videntibus praecipitabitur: ergo in conspectu omnium iudicabitur: ergo et alii daemones pari ratione.

2. Item, primae ad Corinthios sexto⁷: Nescitis, quoniam Angelos iudicabimus? Si ergo Angeli iudicabuntur a servis Christi, multo magis ab ipso Christo.

3. Item, daemones plus habent de statu viatoris, quam habeant homines damnati, quia possunt demereri et peccare⁸: ergo magis indigent iudicari quam homines.

4. Item, daemones sunt participes nobis in culpa, ergo et in poena et ignominia; sed hoc erit potissime in iudicio: ergo sicut erunt in eodem supplicio, ita debent iudicari in eodem iudicio.

Contra: 1. Ioannis decimo sexto⁹: Princeps huius mundi iam iudicatus est; sed Deus non iudicat bis in id ipsum: ergo etc.

2. Item, illi soli iudicabuntur, contra quos fertur sententia; sed sententia solum dabitur contra homines, non contra daemones, sicut patet Matthaei vigesimo quinto¹⁰: Ite maledicti etc.

3. Item, quod est certum non est afferendum in dubium¹¹; sed certum est, daemones esse damnatos, cum de caelis proiecti sint: ergo non debent amplius iudicari.

4. Item, sicut mali homines exspectant iudicium, ita et boni: ergo si daemones exspectant iudicium, pari ratione et Angeli sancti. Sed sancti Angeli habent totam gloriam suam: ergo etc.

Conclusio

Daemones iudicabuntur iudicio condemnationis, sed non discussionis.

Respondeo: Dicendum, priori distinctione supposita¹², quod daemones iudicabuntur iudicio condemnationis, sed non discussionis. — Ratio autem condemnationis venit tum ex parte iustitiae Dei, tum ex parte gloriae Christi, tum ex parte meriti, tum ratione consummationis supplicii. Ex parte iustitiae Dei: quia, sicut iudicium hominum universale fiet, ut Dei iustitia omnibus clarescat et appareat; sic iudicium angelorum et condemnatio fieri debet.

— Ex parte gloriae Christi: quia Christus triumphavit de diabolo et iudicatus fuit a membro diaboli et ad suggestionem eius; ideo debet auctoritatem iudicialem super ipsum accipere. — Ex parte meriti: quia enim participes fuerunt culpae humanae, debent et participes esse contumeliae et poenae. — Ex parte supplicii consummandi: sicut enim omnes homines exspectant iudicium vel ad consummationem gloriae vel poenae, sic et daemones iudicium non debent evadere; ut si quid poenarum eis deest, suppleatur plene. Unde involventur¹ simul cum damnatis et simul incarcerabuntur, ac per hoc ad iudicium deducentur et iudicabuntur, sicut rationes ostendunt.

Ad 1, 2. Ad illud ergo quod obiicitur, quod iam iudicatus est; dicendum, quod iudicatus dicitur, quia potestas est ei aliquo modo subtracta quantum ad bonos, sed non omnino. Ideo oportet, tunc eius iudicium consummari, sicut prius² de infidelibus tactum est.

Ad 3. Ad illud quod obiicitur, quod non est afferendum in dubium³, quod est certum; dicendum, quod non adducetur in dubium, sed quod certum est certius faciet esse Deus et confirmabit; nec est tantum ad certificandum de culpa, sed etiam ad consummandam poenam.

Ad 4. Ad illud quod obiicitur de Angelis bonis, dicendum, quod Angeli boni iudicabuntur iudicio retributionis; consummabitur enim gloria in ipsis saltem quantum ad accidentale praemium, et cessabit ministerium⁴. Et sic patet totum.

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Question IV. Whether the Angels will be judged.

Fourthly it is asked, whether the Angels will be judged. And that they will be, seems [to be the case].

1. Job, chapter forty⁶, speaks of Behemoth: His hope shall fail him, and in the sight of all he shall be cast down headlong: therefore he will be judged in the sight of all: therefore the other demons also, by parity of reasoning.

2. Likewise, First to the Corinthians, chapter six⁷: Know you not that we shall judge Angels? If therefore the Angels will be judged by the servants of Christ, much more by Christ himself.

3. Likewise, the demons have more of the state of a wayfarer than damned men have, because they can demerit and sin⁸: therefore they stand more in need of being judged than men do.

4. Likewise, the demons are sharers with us in fault, therefore also in punishment and in ignominy; but this will be most of all in the judgement: therefore, just as they will be in the same torment, so they ought to be judged in the same judgement.

On the contrary: 1. John, chapter sixteen⁹: The prince of this world is already judged; but God does not judge twice for the same thing: therefore etc.

2. Likewise, those alone will be judged against whom a sentence is pronounced; but a sentence will be given only against men, not against demons, as is plain from Matthew, chapter twenty-five¹⁰: Go, ye cursed etc.

3. Likewise, what is certain is not to be brought into doubt¹¹; but it is certain that the demons are damned, since they have been cast down from the heavens: therefore they ought not to be judged any further.

4. Likewise, just as evil men await the judgement, so also do the good: therefore, if the demons await the judgement, by parity of reasoning so also do the holy Angels. But the holy Angels have their whole glory: therefore etc.

Conclusion

The demons will be judged by a judgement of condemnation, but not of discussion.

I respond: It must be said, the preceding distinction being presupposed¹², that the demons will be judged by a judgement of condemnation, but not of discussion. — Now the ground of the condemnation comes partly from the side of the justice of God, partly from the side of the glory of Christ, partly from the side of merit, and partly by reason of the consummation of the punishment. From the side of the justice of God: because, just as the universal judgement of men will take place so that God's justice may become clear and appear to all, so the judgement and condemnation of the angels ought to take place.

— From the side of the glory of Christ: because Christ triumphed over the devil and was judged by a member of the devil and at his suggestion; therefore he ought to receive judicial authority over him. — From the side of merit: because, since they were sharers in man's fault, they ought also to be sharers in the contumely and the punishment. — From the side of the punishment to be consummated: for just as all men await the judgement either for the consummation of glory or of punishment, so also the demons ought not to escape the judgement; so that, if anything of punishment is lacking to them, it may be fully supplied. Hence they will be wrapped up¹ together with the damned and will be imprisoned together, and by this they will be brought to the judgement and will be judged, as the reasons show.

To 1, 2. To that, then, which is objected, that he is already judged; it must be said that he is called judged because his power has in some way been taken away from him as regards the good, but not altogether. Therefore it is fitting that his judgement then be consummated, as was touched on earlier² concerning unbelievers.

To 3. To that which is objected, that what is certain is not to be brought into doubt³; it must be said that it will not be brought into doubt, but that God will make what is certain to be more certain and will confirm it; nor is it only for making certain about the fault, but also for consummating the punishment.

To 4. To that which is objected concerning the good Angels, it must be said that the good Angels will be judged by a judgement of retribution; for glory will be consummated in them at least as regards the accidental reward, and their ministry will cease⁴. And thus the whole is plain.

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