Bonaventure

Articulus II. De excaecatione damnatorum.

Consequenter quantum ad secundum articulum quaeritur de excaecatione sive tenebrositate damnatorum; de qua tria quaeruntur.

Primo quaeritur, utrum sint ibi tenebrae corporales.

Secundo, utrum sint in eis tenebrae spirituales quantum ad actum cognoscendi.

Tertio, utrum quantum ad actum memorandi.

Quaestio I. Utrum in inferno sint tenebrae corporales.

Quantum ergo ad primum sic proceditur, et ostenditur, quod non erunt ibi tenebrae corporales:

1. Quia constat, quod reprobi habent potentiam videndi, vel etiam habituri sunt post iudicium: ergo cum visus natus sit exire in actum, videtur, quod videre debeant⁷; sed non est videre sine luce: ergo etc.

2. Item, boni videbunt alios Sanctos ad suam gloriam, maxime illos quos converterunt: ergo similiter, si mali debent invicem confundi, maxime qui p. 1041 aliis malum exemplum dederunt, sicut Arius: ergo similiter debent eos videre¹.

3. Item, lux naturaliter sequitur ignem, ergo ubi est aggregatio ignis, et luminis; sed haec est in inferno²: ergo etc.

Contra:

1. Matthaei vigesimo secundo³: Ligatis pedibus et manibus, proiicite eum in tenebras exteriores; super quo Gregorius: «Si ille ignis lucem haberet, qui repelluntur in tenebras exteriores mitti nequaquam dicerentur».

2. Item, ratione videtur: quia, sicut boni praemiantur per visum, ita mali similiter debent puniri; sed tenebrae plus gravant homines habentes oculos ad videndum: ergo etc.

3. Item, dulce est lumen et delectabile⁴: ergo si damnatis est omnis delectatio auferenda, ergo et omnis illuminatio corporalis.

Conclusio

In inferno est tantum ignis fumosus et tenebrosus, non illuminans nisi ad videnda tristia et horribilia.

Respondeo: Ad hoc respondet Isidorus⁵ inquiens: «Ignem gehennae habere lucem ad aliquid, ad aliquid non habere, verum est; lucebit enim ad desolationem, ut habeant unde doleant, non ad consolationem, ne habeant unde gaudeant».

Ad quod intelligendum notandum, quod ignis est in triplici differentia. Est enim ignis purus, ut est in propria materia; et est ignis incorporatus, ut est in materia aliena, ut in terrea vel aërea; et est ignis non tantum incorporatus, sed etiam permixtus, ut ignis sulphureus et fumosus. Primus est lux et pure lucet et abundanter. Secundus est ignis-carbo et flamma⁶; hic autem lucet et tenebram expellit. Tertius est ignis fumosus, et talis est tenebrosus, et iste erit in inferno.

Rursus notandum, quod lux illuminat oculum ad videndum; potest ergo illuminare ad videndum delectabilia, vel ad videndum indifferentia, vel ad videndum tristia et horribilia. Primo et secundo modo non erit illuminatio, sed tertio modo tantum.

Ad argumenta: Secundum hoc igitur patent obiecta. Nam rationes probantes, quod non sit ibi ignis lucens, procedunt secundum lucis puritatem illuminantem ad delectandum. Rationes vero probantes, quod sit ibi ignis lucens, procedunt de luce communiter, secundum quod tenebris fumositatis⁷ admixta et illuminans ad desolationem et horrorem.

De numeratione notarum. Quaracchi restarts its footnote numbering on every printed page. The apparatus below is therefore labelled by page: note 7 of page 1040, then notes 1–7 of page 1041. Notes 1–6 of page 1040 anchor in the preceding question (p1-a1-q3), and notes 8–9 of page 1041 anchor in the following question (p1-a2-q2).

Article II. On the blinding of the damned.

Next, with respect to the second article, inquiry is made concerning the blinding or darkening of the damned; and about this three questions are asked.

First it is asked, whether there are bodily darknesses there.

Second, whether there are in them spiritual darknesses with respect to the act of knowing.

Third, whether with respect to the act of remembering.

Question I. Whether in hell there are bodily darknesses.

With respect to the first, then, one proceeds thus, and it is shown that there will not be bodily darknesses there:

1. Because it is established that the reprobate have the power of seeing, or even are going to have it after the judgement: therefore, since sight is by nature apt to go forth into act, it seems that they ought to see⁷; but there is no seeing without light: therefore etc.

2. Likewise, the good will see the other Saints unto their own glory, especially those whom they converted: therefore likewise, if the wicked ought to be mutually confounded, especially those who gave others a bad example, like Arius: therefore likewise they ought to see them¹.

3. Likewise, light naturally follows fire; therefore where there is a gathering of fire, there is also a gathering of light; but this is in hell²: therefore etc.

Contra:

1. Matthew, chapter twenty-two³: With his feet and hands bound, cast him into the exterior darknesses; on which Gregory says: "If that fire had light, those who are driven back would by no means be said to be sent into the exterior darknesses."

2. Likewise, it seems so by reason: because, just as the good are rewarded through sight, so likewise the wicked ought to be punished; but darknesses weigh more heavily upon men having eyes to see: therefore etc.

3. Likewise, light is sweet and delightful⁴: therefore, if every delight is to be taken away from the damned, then also every bodily illumination.

Conclusion

In hell there is only a smoky and dark fire, illuminating nothing except for the seeing of sad and horrible things.

I respond: To this Isidore replies⁵, saying: "That the fire of Gehenna has light for one thing, and does not have it for another, is true; for it will shine unto desolation, that they may have whence to grieve, not unto consolation, lest they have whence to rejoice."

For the understanding of which it must be noted that fire exists in a threefold difference. For there is pure fire, as it is in its own proper matter; and there is incorporated fire, as it is in an alien matter, as in earthy or airy matter; and there is fire not only incorporated but also intermixed, as sulphurous and smoky fire. The first is light, and it shines purely and abundantly. The second is coal-fire and flame⁶; and this shines and drives out darkness. The third is smoky fire, and such fire is dark, and this is the fire that will be in hell.

Again it must be noted that light illuminates the eye for seeing; it can therefore illuminate for the seeing of delightful things, or for the seeing of indifferent things, or for the seeing of sad and horrible things. In the first and second mode there will be no illumination, but only in the third mode.

To the arguments: According to this, therefore, the objections are clear. For the reasons proving that there is not a shining fire there proceed according to the purity of light illuminating unto delight. But the reasons proving that there is a shining fire there proceed from light taken commonly, according as it is mixed with the darknesses of smokiness⁷ and illuminates unto desolation and horror.