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689. De poena damni. Poena damni vocatur privatio divinae visionis totiusque aeternae beatitudinis. - Quod animae purgatorii pro eo tempore quo ibi detinentur, careant visione beata, manifestum est ex dictis disp. praeced.; ideo enim ibi detinentur, quia non sunt expeditae et aptae ad videndum Deum. Item quia si viderent, non essent capaces alicujus poenae, quia visio, cum sit essentialis beatitudo, omne malum excludit, juxta illud: "Absterget Deus omnem lacrymam ab oculis Sanctorum, et jam non erit amplius neque luctus, neque clamor neque ullus dolor." Vid. Suarez (tom. 3. in 3. p. disp. 46. sect. 1. nn. 1-3.)
689. On the pain of loss. The pain of loss is called the privation of the divine vision and of the whole of eternal beatitude. - That the souls of purgatory, for that time during which they are detained there, lack the blessed vision, is manifest from what was said in the preceding disputation; for they are detained there precisely because they are not free and ready for seeing God. Likewise, because if they saw, they would not be capable of any punishment, since vision, since it is essential beatitude, excludes every evil, according to that saying: "God shall wipe away every tear from the eyes of the Saints, and now there shall be no more mourning, nor crying, nor any pain." See Suarez, volume 3, on the third part, disputation 46, section 1, nos. 1-3.
690. Hanc poenam pulchre exponit Lessius (op. 13. c. 17.), ubi inter caetera, scribit: "Animae justorum, quum se a gloria parata, eo momento, quo conferenda erat, vident repelli, et in teterrimum exilium ablegari donec pro antiquis culpis integre satisfaciant, incredibili sauciantur dolore. Quantus enim ille sit dolor, ex eo conjici potest, quod ex quadruplici consideratione nascatur. Primo, quod videant, se tanto privari bono, idque eo tempore, quo illo fruendum erat. Apprehendunt acerrime illius boni immensitatem, et simul illud ardentissime desiderant. Secundo, quod videant, id fieri ob suam culpam. Tertio, quod neglexerint pro illa culpa suo tempore satisfacere, quum facillimo negotio redimi poterat, et tantas nunc cogantur sustinere calamitates; id enim non parum incendit doloris acerbitatem. Quarto, quod ingentes aeternorum bonorum thesauros et caelestis gloriae gradus, quos facile consequi potuissent, sua culpa et tempore neglexerint. Haec omnia vivacissimo modo apprehensa ingentem dolorem excitant, ut etiam in damnis humanis experimur, quum ista quatuor concurrunt."
690. Lessius beautifully explains this punishment, work 13, chapter 17, where, among other things, he writes: "The souls of the just, when they see themselves repelled from the glory prepared for them, at the very moment at which it was to be conferred, and banished into a most foul exile until they make full satisfaction for old faults, are wounded with incredible pain. How great that pain is can be conjectured from the fact that it is born from a fourfold consideration. First, that they see themselves deprived of so great a good, and that at the time when it was to be enjoyed. They most keenly apprehend the immensity of that good, and at the same time desire it most ardently. Second, that they see this happening because of their own fault. Third, that they neglected to satisfy for that fault in its own time, when it could have been redeemed with the easiest business, and now are compelled to endure such great calamities; for this inflames the bitterness of pain not a little. Fourth, that through their own fault and tepidity they neglected immense treasures of eternal goods and degrees of heavenly glory, which they could easily have attained. All these things, apprehended in the most vivid way, excite immense pain, as we also experience in human losses when those four things concur."
691. De poena sensus. Poena sensus consistit in aliquo dolore proveniente aliunde, quam ex carentia visionis Dei. - Certum est praeter poenam damni dari in Purgatorio etiam poenam sensus. Sicut enim peccatum quodcumque personale continet etiam conversionem inordinatam ad creaturas, ita puniri debet non solum privatione summi boni, sed etiam afflictione inflicta ab aliquo creato objecto. - Quod autem praecipua poena sensus sit poena ignis, patet tum ex illo 1. Cor. 3. "Salvus erit quasi per ignem," tum ex constanti traditione Patrum, qui ignem appellant Purgatorii poenam.
691. On the pain of sense. The pain of sense consists in some pain coming from elsewhere than from the lack of the vision of God. - It is certain that besides the pain of loss there is also given in purgatory a pain of sense. For just as any personal sin contains also a disordered conversion toward creatures, so it must be punished not only by privation of the highest good, but also by an affliction inflicted by some created object. - But that the chief pain of sense is the pain of fire is evident both from that saying of 1 Corinthians 3, "He shall be saved, yet as through fire," and from the constant tradition of the Fathers, who call fire the punishment of purgatory.
692. At vero, ignis ille estne realis et corporeus, an solum metaphoricus? Nihil est de fide in hac re quia nusquam ab Ecclesia definitum est. Imo in Conc. Florentino Graeci aperte professi fuerant, se non ponere ignem in Purgatorio, et tamen in definitione facta sessione ult. definitur, Purgatorium esse, nulla mentione ignis habita.
692. But is that fire real and corporeal, or only metaphorical? Nothing is of faith in this matter, because it has nowhere been defined by the Church. Indeed, in the Council of Florence the Greeks had openly professed that they did not posit fire in purgatory, and yet in the definition made in the last session it is defined that purgatory exists, with no mention of fire made.
693. Attamen sententia tenenda est, quod ignis ille sit proprius et verus. "Primo, propter consensum Scholasticorum, qui non potest nisi temere contemni. Secundo, propter Gregorii auctoritatem, lib. 4. Dialogor. cap. 29. ubi diserte asserit, ignem, quo puniuntur animae, esse corporeum. Neque obstat, quod lib. 15. cap. 14. moralium, dicit, ignem gehennae esse incorporeum; est enim mendum scriptorum, qui posuerunt incorporeum pro corporeum, ut patet ex sequentibus, dicit enim statim corporaliter urere. Tertio propter Augustinum, qui in eandem sententiam propendet, lib. 21. cap. 10. de civit. Dei. Quarto, quia in Scriptura passim poena impiorum vocatur ignis; et regula Theologorum est, ut verba Scripturarum accipiantur proprie, quando nihil absurdi sequitur. Quinto, quia corpora damnatorum punientur igne post resurrectionem, ut patet Matth. 25. 'Ite in ignem aeternum;' at corpora non possunt uri, nisi igne corporeo. Est autem idem ignis corporum damnatorum, et spirituum corpore vacantium: nam ibidem dicitur: 'Qui paratus est diabolo, et angelis ejus.' Sexto, quia Sapient. 11. dicitur: Per quae peccat quis, per haec et torquetur; sed homines peccant saepe sensibilia oblectamenta inordinate cupiendo: ergo puniri debent sensibilibus objectis, ignis igitur quo puniuntur, sensibilis est." Vid. Bellarminum (de Purg. l. 2. c. 11.); Suarez (l. c. disp. 46. sect. 2.)
693. Nevertheless the opinion to be held is that that fire is proper and true. "First, because of the consensus of the Scholastics, which cannot be despised except rashly. Second, because of the authority of Gregory, book 4 of the Dialogues, chapter 29, where he expressly asserts that the fire by which souls are punished is corporeal. Nor is it an obstacle that in book 15, chapter 14 of the Moralia, he says that the fire of gehenna is incorporeal; for it is an error of copyists, who put incorporeal for corporeal, as is clear from what follows, for he immediately says that it burns corporeally. Third, because of Augustine, who inclines to the same opinion in book 21, chapter 10 of The City of God. Fourth, because in Scripture the punishment of the impious is everywhere called fire; and it is a rule of Theologians that the words of the Scriptures are to be taken properly when nothing absurd follows. Fifth, because the bodies of the damned will be punished by fire after the resurrection, as is clear from Matthew 25, 'Go into eternal fire'; but bodies cannot be burned except by corporeal fire. But the fire of the bodies of the damned and of spirits lacking bodies is the same, for in the same place it is said, 'which has been prepared for the devil and his angels.' Sixth, because in Wisdom 11 it is said: By the things by which someone sins, by these also he is tormented; but men often sin by desiring sensible delights inordinately; therefore they must be punished by sensible objects, and therefore the fire by which they are punished is sensible." See Bellarmine, On Purgatory, book 2, chapter 11; Suarez, same place, disputation 46, section 2.
694. Dices contra utramque poenam: si animae illae diligunt Deum, erunt conformes voluntati ejus; ergo erit eis voluntaria illa carentia et detentio, quam ex divina ordinatione et providentia non ignorant provenire; ergo non possunt de illa tristari, nam tristitia est de his quae nobis nolentibus accidunt.
Respondetur, hoc argumento probari, nullam tristitiam esse posse in illis animabus, quia nihil patiuntur quod non voluntarie sustineant, quatenus ex divina justitia provenit. Negatur ergo consequentia, quia quod una ratione voluntarium est, potest alia ratione esse involuntarium, et ut sic magnam tristitiam afferre. Illa ergo carentia voluntaria est ex suppositione, quod Deus illam vult, quodque ad satisfaciendum perfecte pro peccatis necessaria est. Est autem involuntaria, quatenus est contra inclinationem charitatis et naturale desiderium beatitudinis, et ut sic valde contristatur. Adde ipsummet Deum ex se (ut ita dicam) seu voluntate antecedente non velle illam carentiam, sed potius cupere, ut homo justus sine ulla mora illum videat; sed ex suppositione nostrae malitiae et negligentiae, voluntate consequente vult illam detentionem; sic ergo animae, respiciendo posteriorem Dei voluntatem, illi conformantur; considerando autem priorem, valde tristantur, eo quod illam non expleverint, quodque per eas steterit, ut voluntas illa Dei, quae antecedens fuit, non transierit in consequentem, et hac ratione tristantur de illa carentia; et consequenter dolent maxime de causa illius quae ab ipsis et non a Deo exorta fuit. Suarez (l. c. disp. 46. sect. 1. n. 4.) Similia habet S. Catharina Januensis in suo opusc. de Purgatorio.
Respondetur, hoc argumento probari, nullam tristitiam esse posse in illis animabus, quia nihil patiuntur quod non voluntarie sustineant, quatenus ex divina justitia provenit. Negatur ergo consequentia, quia quod una ratione voluntarium est, potest alia ratione esse involuntarium, et ut sic magnam tristitiam afferre. Illa ergo carentia voluntaria est ex suppositione, quod Deus illam vult, quodque ad satisfaciendum perfecte pro peccatis necessaria est. Est autem involuntaria, quatenus est contra inclinationem charitatis et naturale desiderium beatitudinis, et ut sic valde contristatur. Adde ipsummet Deum ex se (ut ita dicam) seu voluntate antecedente non velle illam carentiam, sed potius cupere, ut homo justus sine ulla mora illum videat; sed ex suppositione nostrae malitiae et negligentiae, voluntate consequente vult illam detentionem; sic ergo animae, respiciendo posteriorem Dei voluntatem, illi conformantur; considerando autem priorem, valde tristantur, eo quod illam non expleverint, quodque per eas steterit, ut voluntas illa Dei, quae antecedens fuit, non transierit in consequentem, et hac ratione tristantur de illa carentia; et consequenter dolent maxime de causa illius quae ab ipsis et non a Deo exorta fuit. Suarez (l. c. disp. 46. sect. 1. n. 4.) Similia habet S. Catharina Januensis in suo opusc. de Purgatorio.
694. You will say against both punishments: if those souls love God, they will be conformed to his will; therefore that lack and detention will be voluntary for them, which they are not ignorant comes from divine ordination and providence; therefore they cannot be saddened about it, for sadness is concerning those things which happen to us unwillingly.
The answer is that by this argument it would be proved that there can be no sadness in those souls, because they suffer nothing which they do not sustain voluntarily, insofar as it comes from divine justice. Therefore the consequence is denied, because what is voluntary under one aspect can be involuntary under another aspect, and as such bring great sadness. Therefore that lack is voluntary on the supposition that God wills it, and that it is necessary for satisfying perfectly for sins. But it is involuntary insofar as it is against the inclination of charity and the natural desire of beatitude, and as such it is greatly saddening. Add that God himself of himself, so to speak, or by antecedent will, does not will that lack, but rather desires that the just man should see him without any delay; but on the supposition of our malice and negligence, by consequent will he wills that detention. Thus, therefore, the souls, looking to the later will of God, are conformed to it; but considering the former, they are greatly saddened because they did not fulfill it, and because it stood through them that that will of God, which was antecedent, did not pass into the consequent; and for this reason they are saddened about that lack, and consequently they grieve especially over the cause of it, which arose from themselves and not from God. Suarez, same place, disputation 46, section 1, no. 4. St. Catherine of Genoa has similar things in her little work on purgatory.
The answer is that by this argument it would be proved that there can be no sadness in those souls, because they suffer nothing which they do not sustain voluntarily, insofar as it comes from divine justice. Therefore the consequence is denied, because what is voluntary under one aspect can be involuntary under another aspect, and as such bring great sadness. Therefore that lack is voluntary on the supposition that God wills it, and that it is necessary for satisfying perfectly for sins. But it is involuntary insofar as it is against the inclination of charity and the natural desire of beatitude, and as such it is greatly saddening. Add that God himself of himself, so to speak, or by antecedent will, does not will that lack, but rather desires that the just man should see him without any delay; but on the supposition of our malice and negligence, by consequent will he wills that detention. Thus, therefore, the souls, looking to the later will of God, are conformed to it; but considering the former, they are greatly saddened because they did not fulfill it, and because it stood through them that that will of God, which was antecedent, did not pass into the consequent; and for this reason they are saddened about that lack, and consequently they grieve especially over the cause of it, which arose from themselves and not from God. Suarez, same place, disputation 46, section 1, no. 4. St. Catherine of Genoa has similar things in her little work on purgatory.
695. De gravitate poenae. Poenas Purgatorii esse atrocissimas, et cum illis nullas poenas hujus vitae comparandas docent constanter Patres. Augustinus, in Psalm. 37. "Quamvis," inquit, "salvi per ignem, gravior tamen erit ille ignis, quam quidquid potest homo pati in hac vita." Gregorius in Psalm. 3. poenitentialem: "Illum," inquit, "transitorium ignem omni tribulatione praesenti existimo intolerabiliorem." Ita etiam Beda, S. Anselmus, S. Bernardus.
695. On the gravity of the punishment. The Fathers constantly teach that the punishments of purgatory are most atrocious, and that no punishments of this life are to be compared with them. Augustine, on Psalm 37, says: "Although saved through fire, nevertheless that fire will be graver than whatever a man can suffer in this life." Gregory, on Psalm 3 penitential, says: "I judge that transitory fire to be more intolerable than every present tribulation." So also Bede, St. Anselm, St. Bernard.
696. At quamvis haec certa sint, quaestio tamen est utrum minima purgatorii poena excedat maximam poenam hujus vitae. - D. Thomas (suppl. q. 100. a. 3.) affirmat; et sic probat
Quoad poenam damni: "quanto enim aliquid magis desideratur, tanto ejus absentia est molestior. Et quia affectus quo desideratur summum bonum post hanc vitam, in animabus sanctis est intensissimus, quia non retardatur affectus mole corporis, et etiam quia terminus fruendi summo bono jam advenisset, nisi aliquid impediret; ideo de retardatione maxime dolent."
Quod argumentum ita illustrat Lessius (l. c.): "itaque credibile est, illum animi dolorem longe majorem, quam homines in hac vita ex damnis temporalibus concipere possint: quia bonum illud longe est excellentius, et apprehensio acrior, et desiderium ardentius, et haec omnia assidua, nunquam interpellata, noctes diesque urgentia. In doloribus hujus vitae crebra interruptio per somnum, per colloquia amicorum, per varias mentis distractiones. Accedit, quod divina justitia de industria faciat, ut damna sua etiam acrius apprehendant, quam per se facerent, ut majore dolore urantur. Ideo enim fit haec dilatio, et hoc tempore exilium, ut ejus dolore purgentur et poenas pristinarum culparum luant. Secus erat in Patribus antiquis limbo detentis: non enim ob culpam personalem ibi detinebantur gloriae exsortes, sed ob conditionem naturae, pro cujus debito pretium nondum erat exhibitum."
Quoad poenam sensus, docet l. c. D. Thomas: "Similiter etiam cum dolor non sit laesio, sed laesionis sensus, tanto aliquid magis dolet de aliquo laesivo, quanto magis est sensitivum. Unde laesiones quae fiunt in locis maxime sensibilibus, sunt maximum dolorem causantes. Et quia totus sensus corporis est ab anima, ideo si in ipsam animam aliquid laesivum agat, de necessitate oportet quod maxime affligatur. Quod autem anima ab igne corporali patiatur, hoc ad praesens supponimus."
Quoad poenam damni: "quanto enim aliquid magis desideratur, tanto ejus absentia est molestior. Et quia affectus quo desideratur summum bonum post hanc vitam, in animabus sanctis est intensissimus, quia non retardatur affectus mole corporis, et etiam quia terminus fruendi summo bono jam advenisset, nisi aliquid impediret; ideo de retardatione maxime dolent."
Quod argumentum ita illustrat Lessius (l. c.): "itaque credibile est, illum animi dolorem longe majorem, quam homines in hac vita ex damnis temporalibus concipere possint: quia bonum illud longe est excellentius, et apprehensio acrior, et desiderium ardentius, et haec omnia assidua, nunquam interpellata, noctes diesque urgentia. In doloribus hujus vitae crebra interruptio per somnum, per colloquia amicorum, per varias mentis distractiones. Accedit, quod divina justitia de industria faciat, ut damna sua etiam acrius apprehendant, quam per se facerent, ut majore dolore urantur. Ideo enim fit haec dilatio, et hoc tempore exilium, ut ejus dolore purgentur et poenas pristinarum culparum luant. Secus erat in Patribus antiquis limbo detentis: non enim ob culpam personalem ibi detinebantur gloriae exsortes, sed ob conditionem naturae, pro cujus debito pretium nondum erat exhibitum."
Quoad poenam sensus, docet l. c. D. Thomas: "Similiter etiam cum dolor non sit laesio, sed laesionis sensus, tanto aliquid magis dolet de aliquo laesivo, quanto magis est sensitivum. Unde laesiones quae fiunt in locis maxime sensibilibus, sunt maximum dolorem causantes. Et quia totus sensus corporis est ab anima, ideo si in ipsam animam aliquid laesivum agat, de necessitate oportet quod maxime affligatur. Quod autem anima ab igne corporali patiatur, hoc ad praesens supponimus."
696. But although these things are certain, nevertheless the question is whether the least punishment of purgatory exceeds the greatest punishment of this life. - St. Thomas, Supplement, question 100, article 3, affirms this, and proves it thus:
With regard to the pain of loss: "For the more something is desired, the more troublesome is its absence. And because the affection by which the highest good is desired after this life is most intense in holy souls, because the affection is not delayed by the bulk of the body, and also because the terminus of enjoying the highest good would already have arrived unless something impeded it, therefore they grieve most of all over the delay."
Lessius illustrates that argument in this way, same place: "And so it is credible that that pain of soul is far greater than men in this life can conceive from temporal losses, because that good is far more excellent, and the apprehension sharper, and the desire more ardent, and all these things continuous, never interrupted, pressing night and day. In the pains of this life there is frequent interruption through sleep, through the conversations of friends, through various distractions of the mind. Add that divine justice purposely causes them to apprehend their losses even more sharply than they would of themselves, so that they may be burned with greater pain. For this delay and this exile for a time take place so that by its pain they may be purged and may pay the punishments of former faults. It was otherwise with the ancient Fathers detained in limbo; for they were not detained there deprived of glory because of personal fault, but because of the condition of nature, for whose debt the price had not yet been exhibited."
With regard to the pain of sense, St. Thomas teaches in the same place: "Likewise also, since pain is not lesion, but the sense of lesion, something grieves the more over some harmful thing the more sensitive it is. Hence lesions which occur in the most sensitive places cause the greatest pain. And because the whole sense of the body is from the soul, therefore if something harmful acts upon the soul itself, it must of necessity be most afflicted. But that the soul suffers from corporeal fire, we suppose for the present."
With regard to the pain of loss: "For the more something is desired, the more troublesome is its absence. And because the affection by which the highest good is desired after this life is most intense in holy souls, because the affection is not delayed by the bulk of the body, and also because the terminus of enjoying the highest good would already have arrived unless something impeded it, therefore they grieve most of all over the delay."
Lessius illustrates that argument in this way, same place: "And so it is credible that that pain of soul is far greater than men in this life can conceive from temporal losses, because that good is far more excellent, and the apprehension sharper, and the desire more ardent, and all these things continuous, never interrupted, pressing night and day. In the pains of this life there is frequent interruption through sleep, through the conversations of friends, through various distractions of the mind. Add that divine justice purposely causes them to apprehend their losses even more sharply than they would of themselves, so that they may be burned with greater pain. For this delay and this exile for a time take place so that by its pain they may be purged and may pay the punishments of former faults. It was otherwise with the ancient Fathers detained in limbo; for they were not detained there deprived of glory because of personal fault, but because of the condition of nature, for whose debt the price had not yet been exhibited."
With regard to the pain of sense, St. Thomas teaches in the same place: "Likewise also, since pain is not lesion, but the sense of lesion, something grieves the more over some harmful thing the more sensitive it is. Hence lesions which occur in the most sensitive places cause the greatest pain. And because the whole sense of the body is from the soul, therefore if something harmful acts upon the soul itself, it must of necessity be most afflicted. But that the soul suffers from corporeal fire, we suppose for the present."
697. Sed S. Bonaventura (in 4. dist. 20. a. 1. q. 2.) docet 1. poenam damni in Purgatorio non esse majorem omni poena. "Quae sententia," inquit Bellarminus (de Purg. l. 2. c. 14.) "mihi placet; nam licet absentia summi boni ex se generet in mente summam tristitiam, tamen in Purgatorio mitigatur haec tristitia, et levatur magna ex parte propter certam spem illius boni acquirendi; ista enim certissima spes affert incredibile gaudium, et quo magis propinquat finis illius exilii, tanto magis gaudium crescit."
Docet 2. Purgatorii poenas esse majores poenis hujus vitae, solum hoc sensu, quod maxima poena Purgatorii est major maxima poena hujus vitae; licet aliqua sit Purgatorii poena minor aliqua poena hujus vitae. Quod confirmat Bellarminus (l. c.)
a) Quia ex certis revelationibus constat, aliquorum poenam esse tam exiguam, ut nihil pati videantur, quales sunt illi, qui albis vestibus induti, visi sunt in locis amoenis et lucidis, apud Bedam lib. 5. historiar. cap. 13.
b) Quia licet sit quaestio: An poenae Purgatorii semper crucient aeque graviter, ab initio usque ad finem purgationis; an vero paulatim minuantur, donec finem accipiant, tamen probabilior sententia est, paulatim remitti; hinc autem sequitur, non quamlibet Purgatorii poenam esse majorem maxima poena hujus vitae; nam poena illa Purgatorii, quae est prope finem debet esse adeo remissa, ut amplius remitti non possit, hic autem poenae inveniuntur intensissimae, quae plurimum, remitti possunt. Quod autem poenae Purgatorii paulatim remittantur, probatur; nam S. Bernardus in vita S. Malachiae scribit, oranti Malachiae pro sorore defuncta, ipsam defunctam ter apparuisse. Primo, in veste nigra, et extra Ecclesiam. Secundo, in veste subfusca, et intra limen Ecclesiae. Tertio, in veste alba, et ad ipsum altare cum caeteris Sanctis. Ex quibus ipse intellexit, animam sororis paulatim remittentibus se poenis ad finem purgationis venisse. Et similes multae visiones adferri possent.
Sed "persistendum est," inquit Valentia (tom. 4. disp. 11. q. 1. p. 3.) "in sententia Theologorum. Nam ex ejusmodi revelationibus non satis certo colligitur, quid fiat communiter cum omnibus secundum legem ordinariam, sed quid fiat quandoque extraordinarie occulto aliquo Dei judicio." Vid. etiam Suarez (l. c. disp. 46. sect. 1. nn. 5-12.; et sect. 3. nn. 1-7.)
Docet 2. Purgatorii poenas esse majores poenis hujus vitae, solum hoc sensu, quod maxima poena Purgatorii est major maxima poena hujus vitae; licet aliqua sit Purgatorii poena minor aliqua poena hujus vitae. Quod confirmat Bellarminus (l. c.)
a) Quia ex certis revelationibus constat, aliquorum poenam esse tam exiguam, ut nihil pati videantur, quales sunt illi, qui albis vestibus induti, visi sunt in locis amoenis et lucidis, apud Bedam lib. 5. historiar. cap. 13.
b) Quia licet sit quaestio: An poenae Purgatorii semper crucient aeque graviter, ab initio usque ad finem purgationis; an vero paulatim minuantur, donec finem accipiant, tamen probabilior sententia est, paulatim remitti; hinc autem sequitur, non quamlibet Purgatorii poenam esse majorem maxima poena hujus vitae; nam poena illa Purgatorii, quae est prope finem debet esse adeo remissa, ut amplius remitti non possit, hic autem poenae inveniuntur intensissimae, quae plurimum, remitti possunt. Quod autem poenae Purgatorii paulatim remittantur, probatur; nam S. Bernardus in vita S. Malachiae scribit, oranti Malachiae pro sorore defuncta, ipsam defunctam ter apparuisse. Primo, in veste nigra, et extra Ecclesiam. Secundo, in veste subfusca, et intra limen Ecclesiae. Tertio, in veste alba, et ad ipsum altare cum caeteris Sanctis. Ex quibus ipse intellexit, animam sororis paulatim remittentibus se poenis ad finem purgationis venisse. Et similes multae visiones adferri possent.
Sed "persistendum est," inquit Valentia (tom. 4. disp. 11. q. 1. p. 3.) "in sententia Theologorum. Nam ex ejusmodi revelationibus non satis certo colligitur, quid fiat communiter cum omnibus secundum legem ordinariam, sed quid fiat quandoque extraordinarie occulto aliquo Dei judicio." Vid. etiam Suarez (l. c. disp. 46. sect. 1. nn. 5-12.; et sect. 3. nn. 1-7.)
697. But St. Bonaventure, on book 4, distinction 20, article 1, question 2, teaches 1. that the pain of loss in purgatory is not greater than every punishment. "This opinion," says Bellarmine, On Purgatory, book 2, chapter 14, "pleases me; for although the absence of the highest good of itself generates the greatest sadness in the mind, nevertheless in purgatory this sadness is mitigated and lightened in great part because of the certain hope of acquiring that good; for that most certain hope brings incredible joy, and the more the end of that exile approaches, the more the joy increases."
He teaches 2. that the punishments of purgatory are greater than the punishments of this life only in this sense: that the greatest punishment of purgatory is greater than the greatest punishment of this life, although some punishment of purgatory is less than some punishment of this life. Bellarmine confirms this, same place,
a) because from certain revelations it is established that the punishment of some is so slight that they seem to suffer nothing, such as those who, clothed in white garments, were seen in pleasant and bright places, according to Bede, book 5 of the History, chapter 13.
b) Because although there is a question whether the punishments of purgatory always torment equally gravely from the beginning even to the end of purgation, or whether they are gradually diminished until they receive an end, nevertheless the more probable opinion is that they are gradually remitted. From this, however, it follows that not every punishment of purgatory is greater than the greatest punishment of this life; for that punishment of purgatory which is near the end ought to be so remitted that it cannot be remitted further, while here there are found most intense punishments which can be very much remitted. But that the punishments of purgatory are gradually remitted is proved; for St. Bernard, in the life of St. Malachy, writes that, while Malachy was praying for his deceased sister, the deceased woman appeared to him three times. First, in a black garment and outside the Church. Second, in a dusky garment and inside the threshold of the Church. Third, in a white garment and at the altar itself with the rest of the Saints. From these things he understood that the soul of his sister, her punishments gradually remitting themselves, had come to the end of purgation. And many similar visions could be brought forward.
But "one must persist," says Valentia, volume 4, disputation 11, question 1, part 3, "in the opinion of the Theologians. For from revelations of this sort it is not gathered certainly enough what commonly happens with all according to the ordinary law, but what sometimes happens extraordinarily by some hidden judgment of God." See also Suarez, same place, disputation 46, section 1, nos. 5-12; and section 3, nos. 1-7.
He teaches 2. that the punishments of purgatory are greater than the punishments of this life only in this sense: that the greatest punishment of purgatory is greater than the greatest punishment of this life, although some punishment of purgatory is less than some punishment of this life. Bellarmine confirms this, same place,
a) because from certain revelations it is established that the punishment of some is so slight that they seem to suffer nothing, such as those who, clothed in white garments, were seen in pleasant and bright places, according to Bede, book 5 of the History, chapter 13.
b) Because although there is a question whether the punishments of purgatory always torment equally gravely from the beginning even to the end of purgation, or whether they are gradually diminished until they receive an end, nevertheless the more probable opinion is that they are gradually remitted. From this, however, it follows that not every punishment of purgatory is greater than the greatest punishment of this life; for that punishment of purgatory which is near the end ought to be so remitted that it cannot be remitted further, while here there are found most intense punishments which can be very much remitted. But that the punishments of purgatory are gradually remitted is proved; for St. Bernard, in the life of St. Malachy, writes that, while Malachy was praying for his deceased sister, the deceased woman appeared to him three times. First, in a black garment and outside the Church. Second, in a dusky garment and inside the threshold of the Church. Third, in a white garment and at the altar itself with the rest of the Saints. From these things he understood that the soul of his sister, her punishments gradually remitting themselves, had come to the end of purgation. And many similar visions could be brought forward.
But "one must persist," says Valentia, volume 4, disputation 11, question 1, part 3, "in the opinion of the Theologians. For from revelations of this sort it is not gathered certainly enough what commonly happens with all according to the ordinary law, but what sometimes happens extraordinarily by some hidden judgment of God." See also Suarez, same place, disputation 46, section 1, nos. 5-12; and section 3, nos. 1-7.
698. De duratione Purgatorii. Quamvis determinate non constet, quamdiu animae puniantur in Purgatorio, tamen duo circa diuturnitatem illarum poenarum, sunt certa apud Theologos: nempe primo, solere aliquas animas satis longo tempore in Purgatorio cruciari. Secundo, nullas animas ultra diem extremi judicii in Purgatorio detentas et cruciatas iri, atque adeo post judicii diem nullum futurum usum Purgatorii, sed omnes animas, vel in Coelo, vel in loco damnationis, hoc est, in Inferno, aut in Limbo fore.
Primum probatur ex Ecclesiae consuetudine, quae obtinuit, ut in anniversariis defunctorum oretur et sacrificium offeratur pro iis, qui ante aliquot etiam centurias annorum diem obierunt. Per quam Ecclesiae consuetudinem, quae sine insolentissima insania, juxta Augustinum epist. 118. ad Januarium, contemni nequit, contraria sententia redarguitur.
Secundum autem probatur a) ex sententia quam Dominus in judicio proferet. Nam ex omnibus, quos juxta propria illorum opera judicaturus est (id est ex omnibus omnino adultis) duos tantum ordines constituet. Alterum eorum quibus dicet: "percipite regnum, etc." Alterum eorum quos amandabit in Infernum, inquiens: "ite maledicti, etc." Matthaei vigesimo quinto. Parvulos autem, qui sine Baptismo decesserunt, satis constat non futuros in Purgatorio.
b) Ex luculento testimonio S. Augustini lib. 21. de civitate cap. 17. "Quisquis," inquit, "cupit poenas evadere sempiternas, etc. Purgatorias poenas nullas futuras opinetur nisi ante illud ultimum extremumque judicium." Vide Bellar. (l. c. cap. 9.)
Primum probatur ex Ecclesiae consuetudine, quae obtinuit, ut in anniversariis defunctorum oretur et sacrificium offeratur pro iis, qui ante aliquot etiam centurias annorum diem obierunt. Per quam Ecclesiae consuetudinem, quae sine insolentissima insania, juxta Augustinum epist. 118. ad Januarium, contemni nequit, contraria sententia redarguitur.
Secundum autem probatur a) ex sententia quam Dominus in judicio proferet. Nam ex omnibus, quos juxta propria illorum opera judicaturus est (id est ex omnibus omnino adultis) duos tantum ordines constituet. Alterum eorum quibus dicet: "percipite regnum, etc." Alterum eorum quos amandabit in Infernum, inquiens: "ite maledicti, etc." Matthaei vigesimo quinto. Parvulos autem, qui sine Baptismo decesserunt, satis constat non futuros in Purgatorio.
b) Ex luculento testimonio S. Augustini lib. 21. de civitate cap. 17. "Quisquis," inquit, "cupit poenas evadere sempiternas, etc. Purgatorias poenas nullas futuras opinetur nisi ante illud ultimum extremumque judicium." Vide Bellar. (l. c. cap. 9.)
698. On the duration of purgatory. Although it is not determinately established how long souls are punished in purgatory, nevertheless two things concerning the length of those punishments are certain among Theologians: first, namely, that some souls are accustomed to be tormented in purgatory for a rather long time. Second, that no souls will be detained and tormented in purgatory beyond the day of the last judgment, and therefore after the day of judgment there will be no use of purgatory, but all souls will be either in heaven, or in the place of damnation, that is, in hell, or in limbo.
The first is proved from the custom of the Church, which has prevailed, that on the anniversaries of the dead prayer and sacrifice are offered for those who departed even some centuries of years before. Through this custom of the Church, which, according to Augustine, epistle 118 to Januarius, cannot be despised without most insolent insanity, the contrary opinion is refuted.
The second is proved a) from the sentence which the Lord will pronounce in judgment. For from all those whom he is going to judge according to their proper works, that is, from absolutely all adults, he will constitute only two orders: one of those to whom he will say, "receive the kingdom, etc."; another of those whom he will send away into hell, saying, "go, accursed ones, etc.," Matthew 25. But it is sufficiently established that little children who departed without Baptism will not be in purgatory.
b) From the clear testimony of St. Augustine, book 21 of The City, chapter 17. "Whoever," he says, "desires to escape eternal punishments, etc., should think that there will be no purgatorial punishments except before that final and last judgment." See Bellarmine, same place, chapter 9.
The first is proved from the custom of the Church, which has prevailed, that on the anniversaries of the dead prayer and sacrifice are offered for those who departed even some centuries of years before. Through this custom of the Church, which, according to Augustine, epistle 118 to Januarius, cannot be despised without most insolent insanity, the contrary opinion is refuted.
The second is proved a) from the sentence which the Lord will pronounce in judgment. For from all those whom he is going to judge according to their proper works, that is, from absolutely all adults, he will constitute only two orders: one of those to whom he will say, "receive the kingdom, etc."; another of those whom he will send away into hell, saying, "go, accursed ones, etc.," Matthew 25. But it is sufficiently established that little children who departed without Baptism will not be in purgatory.
b) From the clear testimony of St. Augustine, book 21 of The City, chapter 17. "Whoever," he says, "desires to escape eternal punishments, etc., should think that there will be no purgatorial punishments except before that final and last judgment." See Bellarmine, same place, chapter 9.
699. De loco Purgatorii. Constituunt Scholastici communi consensu intra terram quatuor sinus, sive unum in quatuor partes divisum, unum pro damnatis, alterum pro purgandis, tertium pro infantibus sine Baptismo obeuntibus, quartum pro justis, qui moriebantur ante Christi passionem, qui nunc vacuus remanet.
699. On the place of purgatory. The Scholastics establish by common consensus four recesses within the earth, or one divided into four parts: one for the damned, another for those to be purged, a third for infants dying without Baptism, a fourth for the just who died before the passion of Christ, which now remains empty.
700. Jamvero quod Purgatorium sit certus quidam ac determinatus locus - sub terra - et inferno damnatorum vicinus, probatur primo ex illis Actor. 2.: Solutis doloribus inferni, quae intelliguntur ab Augustino epist. 99. de poenis Purgatorii, unde etiam Ecclesia in Missa de defunctis dicit: "Libera animas defunctorum de poenis inferni, et de profundo lacu." Secundo, id confirmatur ex visione, quam refert Beda lib. 5. cap. 13. historiae, ubi aperte visum est Purgatorium inferno damnatorum contiguum. Denique, Theologi fere omnes docent eodem in loco esse, et eodem igne torqueri damnatos, et animas Purgatorii.
700. Now that purgatory is a certain and determinate place, under the earth and near the hell of the damned, is proved first from those words of Acts 2: "the pains of hell having been loosed," which are understood by Augustine, epistle 99, concerning the punishments of purgatory; hence also the Church in the Mass for the dead says: "Deliver the souls of the departed from the punishments of hell and from the deep pit." Second, this is confirmed from the vision which Bede relates in book 5, chapter 13 of the History, where purgatory was clearly seen to be contiguous to the hell of the damned. Finally, nearly all Theologians teach that the damned and the souls of purgatory are in the same place and are tormented by the same fire.
701. Addit tamen D. Thomas (suppl. q. 100. a. 2.): "probabiliter, et secundum quod consonat magis sanctorum dictis, et revelationi factae multis, locus purgatorii est duplex. Unus secundum legem communem; et hic locus purgatorii est locus inferior, inferno conjunctus: ita quod idem sit ignis qui damnatos cruciat in inferno, et qui justos in purgatorio purgat, quamvis damnati, secundum quod sunt inferiores merito, et loco inferiores ordinandi sint. Alius est locus purgatorii secundum dispensationem; et sic quandoque in diversis locis aliqui puniti leguntur, vel ad vivorum instructionem, vel ad mortuorum subventionem, ut viventibus eorum poena innotescens per suffragia Ecclesiae mitigaretur." Vid. Bellarm. (l. c. cap. 6.); Suarez (l. c. disp. 45. sect. 2.)
701. Nevertheless St. Thomas adds, Supplement, question 100, article 2: "Probably, and according as it agrees more with the sayings of the saints and with revelation made to many, the place of purgatory is twofold. One is according to the common law; and this place of purgatory is the lower place, joined to hell, so that the fire which torments the damned in hell is the same as that which purges the just in purgatory, although the damned, according as they are lower in merit, must be ordered lower also in place. The other is the place of purgatory according to dispensation; and thus sometimes some are read to have been punished in diverse places, either for the instruction of the living, or for the assistance of the dead, so that their punishment, becoming known to the living, might be mitigated through the suffrages of the Church." See Bellarmine, same place, chapter 6; Suarez, same place, disputation 45, section 2.
702. De certitudine salutis in animabus Purgatorii. Quod omnes animae in Purgatorio certae sint omnino de sua salute, est sententia certa apud Theologos post condemnationem articulorum Lutheri, in quorum 38. sic ille scripsit: "Animae in purgatorio non sunt securae de sua salute, saltem omnes."
Revera certo norunt illae omnes animae, salutem esse consecuturos eos omnes, qui sunt in purgatorio: ac simul certe etiam sciunt, se esse in purgatorio. Igitur per evidentem et certam consequentiam norunt se salutem consecuturas.
Prior pars antecedentis probatur. Nam id est certum fide, juxta illud 1. ad Corinth. 3. "Ipse autem salvus erit; sic tamen quasi per ignem," et alia quae attulimus paulo ante. Retinent autem animae in purgatorio hanc ipsam fidem, quam dum viverent, habuerunt.
Posterior item antecedentis pars probatur multipliciter. Primo, quoniam ex Christi sententia in particulari judicio, quod, juxta dicta paulo ante animae subierunt, sciunt ad quem locum delatae sint. Secundo, quoniam ipsaemet etiam, licet simul quoque ductu Angelico, ad purgatorii locum contenderunt, et sciunt quoque se necdum inde emigrasse. Quomodo igitur se esse ignorarent? Tertio, quoniam sciunt se neque in caelo, neque in inferno, neque in Limbo, neque alibi esse, etc. Ergo in purgatorio. Quarto, quoniam idipsum credibile est, eas quoque discere ex Angelis, ipsas consolantibus in illis poenis, etc.
Revera certo norunt illae omnes animae, salutem esse consecuturos eos omnes, qui sunt in purgatorio: ac simul certe etiam sciunt, se esse in purgatorio. Igitur per evidentem et certam consequentiam norunt se salutem consecuturas.
Prior pars antecedentis probatur. Nam id est certum fide, juxta illud 1. ad Corinth. 3. "Ipse autem salvus erit; sic tamen quasi per ignem," et alia quae attulimus paulo ante. Retinent autem animae in purgatorio hanc ipsam fidem, quam dum viverent, habuerunt.
Posterior item antecedentis pars probatur multipliciter. Primo, quoniam ex Christi sententia in particulari judicio, quod, juxta dicta paulo ante animae subierunt, sciunt ad quem locum delatae sint. Secundo, quoniam ipsaemet etiam, licet simul quoque ductu Angelico, ad purgatorii locum contenderunt, et sciunt quoque se necdum inde emigrasse. Quomodo igitur se esse ignorarent? Tertio, quoniam sciunt se neque in caelo, neque in inferno, neque in Limbo, neque alibi esse, etc. Ergo in purgatorio. Quarto, quoniam idipsum credibile est, eas quoque discere ex Angelis, ipsas consolantibus in illis poenis, etc.
702. On the certainty of salvation in the souls of purgatory. That all souls in purgatory are entirely certain concerning their salvation is a certain opinion among Theologians after the condemnation of the articles of Luther, in the thirty-eighth of which he wrote thus: "Souls in purgatory are not secure concerning their salvation, at least not all."
In reality all those souls know certainly that all who are in purgatory are going to attain salvation; and at the same time they certainly also know that they themselves are in purgatory. Therefore by an evident and certain consequence they know that they themselves are going to attain salvation.
The prior part of the antecedent is proved. For this is certain by faith, according to that saying of 1 Corinthians 3, "But he himself shall be saved, yet as through fire," and other things which we brought forward a little before. But the souls in purgatory retain this very faith which they had while they were living.
The posterior part of the antecedent is likewise proved in several ways. First, because from the sentence of Christ in the particular judgment which, according to what was said a little before, the souls underwent, they know to what place they have been brought. Second, because they themselves also, although at the same time also by angelic guidance, went to the place of purgatory, and they likewise know that they have not yet migrated from there. How therefore would they be ignorant that they are there? Third, because they know that they are neither in heaven, nor in hell, nor in limbo, nor elsewhere, etc. Therefore they are in purgatory. Fourth, because it is credible that they also learn this very thing from the Angels consoling them in those punishments, etc.
In reality all those souls know certainly that all who are in purgatory are going to attain salvation; and at the same time they certainly also know that they themselves are in purgatory. Therefore by an evident and certain consequence they know that they themselves are going to attain salvation.
The prior part of the antecedent is proved. For this is certain by faith, according to that saying of 1 Corinthians 3, "But he himself shall be saved, yet as through fire," and other things which we brought forward a little before. But the souls in purgatory retain this very faith which they had while they were living.
The posterior part of the antecedent is likewise proved in several ways. First, because from the sentence of Christ in the particular judgment which, according to what was said a little before, the souls underwent, they know to what place they have been brought. Second, because they themselves also, although at the same time also by angelic guidance, went to the place of purgatory, and they likewise know that they have not yet migrated from there. How therefore would they be ignorant that they are there? Third, because they know that they are neither in heaven, nor in hell, nor in limbo, nor elsewhere, etc. Therefore they are in purgatory. Fourth, because it is credible that they also learn this very thing from the Angels consoling them in those punishments, etc.
703. De animarum purgatorii confirmatione in gratia. Uti merito observat Suarez (l. c. disp. 47. sect. 3. n. 5.) ut animae Purgatorii certae sint de sua aeterna salute duo necesse est cognoscere: se esse in statu gratiae - se non posse amplius peccare. Quare, cum animae illae certae sint de propria salute, in gratia confirmatae dicendae sunt.
703. On the confirmation of the souls of purgatory in grace. As Suarez rightly observes, same place, disputation 47, section 3, no. 5, in order that the souls of purgatory may be certain concerning their eternal salvation, it is necessary to know two things: that they are in the state of grace, and that they can no longer sin. Therefore, since those souls are certain concerning their own salvation, they must be said to be confirmed in grace.
704. Quaeri hic solum potest, unde habeant illae animae talem confirmationem in bono. Respondetur "non habere illam ab intrinseco ex aliqua interna perfectione actuali, habituali, vel naturali; quia non vident Deum, ut inde confirmentur in bono, nec soli habitus possunt tantam perseverantiam, et immutabilitatem conferre; nec anima separata natura sua est impeccabilis, potius quam Angelus. Divina ergo gratia, et protectio est, quae illas animas in bono confirmat ratione illius status, ad quem duo spectant: unum est, ut poena illa temporalis tantum esse possit; aliud est, ut inde sit transitus infallibilis ad gloriam; ad utrumque autem necessaria est confirmatio in bono, et carentia omnis peccati: nam per mortale amitteretur gratia; per veniale posset poena illa semper magis ac magis protrahi. Est autem facile Deo hanc confirmationem tribuere, sicut illam tribuit animabus sanctorum Patrum in sinu Abrahae, et alicui viatori interdum illam contulit. Denique, si animae quae in peccato mortali decedunt, statim per divinam desertionem confirmantur in malo, juxta illud Matth. 25.: 'Clausa est janua,' et alia supra adducta, et communem Ecclesiae sensum ac traditionem, quid mirum est, quod animae decedentes in gratia statim confirmentur in bono, vel per beatitudinem, vel per specialem Dei favorem ac protectionem?" Suarez (l. c. disp. 47. sect. 1. nn. 6-8.)
704. Here only it can be asked whence those souls have such confirmation in good. The answer is that "they do not have it intrinsically from some internal perfection, actual, habitual, or natural; because they do not see God so that they might be confirmed in good from that, nor can habits alone confer such great perseverance and immutability, nor is the separated soul by its nature impeccable any more than an Angel. Therefore it is divine grace and protection which confirms those souls in good by reason of that state, to which two things pertain: one is that that punishment can be only temporal; the other is that from there there is an infallible passage to glory. But for each of these, confirmation in good and the absence of every sin are necessary; for through mortal sin grace would be lost; through venial sin that punishment could always be drawn out more and more. But it is easy for God to bestow this confirmation, just as he bestowed it on the souls of the holy Fathers in the bosom of Abraham, and sometimes bestowed it on some wayfarer. Finally, if souls which depart in mortal sin are immediately confirmed in evil through divine desertion, according to that saying of Matthew 25, 'The door was closed,' and the other things brought forward above, and according to the common sense and tradition of the Church, what wonder is it that souls departing in grace are immediately confirmed in good, either through beatitude, or through a special favor and protection of God?" Suarez, same place, disputation 47, section 1, nos. 6-8.