Question Ten
Whether there is an interval between a human being’s death and the particular judgment
It is asked whether there is some interval and space of time from the first instant of a human being’s non-being until that person’s particular judgment.
To this it is answered that, although with respect to all souls generally an interval of some length of time between the first instant of the human being’s non-being and the soul’s particular judgment is not to be conceded, nevertheless with respect to certain souls some interval and space before the judgment from the first instant of the human being’s non-being can be conceded.
So it occurred in the case of that famous master, held to have lived a praiseworthy life, who died at Paris. During the funeral rites there, when all the doctors, masters, and scholars had assembled, as is the custom there, he raised himself upon the bier and said: “I have been called to judgment.” Then on the next day he said: “I have been judged.” And on the third he added by way of conclusion: “I have been condemned.”
The conclusion of his judgment was therefore separated from the instant of his death by a space of three days or thereabouts, and from this, as is believed, the Carthusian Order had its origin. A similar thing is read concerning the soul of Saint Jerome in Augustine’s letter to Cyril the bishop.
Accordingly, such an interval before the particular judgment is pos ited fittingly. First, because although God can do all things instantaneously, nevertheless, so that the order and process fitting to his wisdom and justice may appear more clearly, he is accustomed rather to proceed in his works according to the mode and capacity or condition of the creature receiving, as appears in the first formation of the world, which was made in the space of six days. For the wisdom of God disposes all things sweetly, that is, it disposes them fittingly and becomingly in their own orders and intervals. Some interval therefore intervenes more fittingly.
Second, because after its separation from the body the soul enters a new state and mode of being belonging to separated substances. In that state it has never exercised its powers, nor has it experienced it. It therefore seems that the soul, separated, should also be left to its own powers for some time, so that it may know how far beyond its natural powers it must be supernaturally assisted, or has been assisted, in either of its states, so that it may attain, or might have attained, heavenly felicity.
The universal judgment, however, in which there will be an accusation of the soul to be judged by the demons, a defense by the good angels, and a comparison of sins and merits, with the whole heavenly court, all souls, and all angels present, will not fittingly be conducted entirely together in an instant, but with some interval of time. These things are from Henry of Hesse, On Genesis.