11. Demonstration. If at any time it is necessary to retain the proper sense of words and to abstain from metaphorical and more remotely sought interpretations, then this must especially be done when texts are being explained which contain precepts, sentences, and so forth.1 But in the words of Christ which we have explained is contained the sentence which he himself, as supreme Judge of the living and the dead, will pronounce on the day of vengeance. Therefore one must adhere especially to the proper sense of the words.
But it is said: πορεύεσθε ἀπ’ ἐμοῦ … εἰς τὸ πῦρ τὸ αἰώνιον. Therefore, for as long as the words τὸ πῦρ τὸ αἰώνιον, according to the letter, express not metaphorical fire but true fire, for so long shall we understand them not of metaphorical fire but of true and real fire.
12. Nor indeed do I see why, with the proper sense neglected, recourse should be had to the metaphorical. Do the words themselves express metaphorical rather than real fire? Indeed, unless the circumstances show this, τὸ πῦρ will never be explained of metaphorical fire, but always of real fire. But does the nature of the matter not permit the proper sense to be maintained? Why indeed? Because neither the devil and his angels nor the souls of the reprobate can be burned by real fire. Subtly argued; but why can they not be burned? Because, since they are spirits, they cannot undergo the action of matter, which can be accomplished only by motion. Yet souls nevertheless undergo it for as long as they inform the body. Do they cease to be spirits when they are tormented by the affection of more vehement heat? The relations between matter and spirit are not so well known to us that we can affirm indubitably what can be done and what is repugnant.
We understand that spirits are not capable of material commotion, since they are neither extended nor resistant; but we do not equally understand whether another mode is not available by which it may come about that, in consequence of a certain and definite motion of matter, spirits are affected by certain sensations. We are taught by experience that affections of the mind, now pleasant, now distressing, correspond to certain commotions of the organic body. We know for certain that it happens thus; how it happens, we do not know.
Therefore the contradiction which is objected in order that the proper sense of the words may be excluded is nonexistent. We shall consequently retain the proper sense of the words.
13. This is all the more so because the metaphorical sense is refuted by altogether weighty arguments.
It is refuted by verse forty-six, in which the execution of the sentence is described. For after the sentence of Christ has been pronounced, πορεύεσθε εἰς τὸ πῦρ τὸ αἰώνιον, “depart into eternal fire,” it is added that οἱ κατηραμένοι ἀπελεύσονται, “the accursed shall go”—whither, I ask? Evidently into metaphorical fire. Ineptly and absurdly.
It is refuted by the comparison established between the elect and the reprobate. Concerning the elect it is said that they will possess the kingdom prepared for them from the foundation of the world,2 and that they will go εἰς ζωὴν αἰώνιον, “into eternal life.”3 But, I think, the kingdom which the just will possess will be real, and the life which they will enjoy real. Who, therefore, could doubt whether the fire by which the reprobate will be tormented will also be real, and the punishment by which they will be punished real?
It is refuted from the verb to prepare, which Christ employs.4 Addressing the elect, he says: “Possess the kingdom prepared for you from the foundation of the world”; and to the reprobate: “Depart into eternal fire prepared for the devil and his angels.” Come now, of what kind must the kingdom prepared for the elect from the origin of the world be judged? Metaphorical? But who would invent fables to that point? Therefore the fire prepared for the devil and his angels will likewise be real and not metaphorical.
Finally, what will follow as a consequence from departure εἰς τὸ πῦρ τὸ αἰώνιον, “into eternal fire,” is explained in verse forty-six by these words: “And the accursed shall go εἰς κόλασιν αἰώνιον, into eternal punishment.” Therefore the effect proceeding from eternal fire will be the eternal punishment of the accursed. But it belongs to real and not metaphorical fire to torture, afflict, and torment. Therefore the eternal fire into which the accursed shall depart is real, not metaphorical.