Question Ten
Whether there is any difference between the fire of hell and that of this world
It is asked what difference there is between the fire of hell and the fire of this world.
To this it is answered that, although it is unknown to us in what matter the fire of hell exists - whether in its proper matter, as it is in its own sphere in which it does not shine, as the philosophers say; or in alien matter, namely terrestrial matter, as in coal, or aerial matter, as in flame; or ignited through violence, as is evident in iron; or ignited by nature from an intrinsic principle, as is evident in sulphur - nevertheless, in whatever matter the fire is found in hell, it is always of the same species as our fire, so far as the nature of fire is concerned, as Thomas says in Book IV in the place cited above.
Insofar as that fire is the instrument of divine justice, however, it differs in many respects from the fire that exists among us.
First, it differs because our fire naturally burns but does not detain. That fire binds and detains, as was said above.
Second, our fire is corruptible when its matter fails. The fire of hell is incorruptible because it exists in immortal matter, namely the soul and an unconsumable body, as will be said immediately below.
Third, our fire needs a kindler and is nourished by a kindler, because it is kindled violently. The fire of hell does not need a kindler, for “the breath of the Lord, like a torrent of sulphur, kindles it,” as is said in Isaiah 30. Nor does the fire need wood, because God gave it such a nature.
Fourth, the fire among us gives delight by its light. The fire of hell shines little and shines for the punishment of the damned, so that they may see the things that afflict them and from this may grieve. Hence the Psalm says: “The sinner will see and will be angry; with his teeth,” and so forth.
Fifth, our fire does not by its proper power torture some more and others less. But the fire of hell will torment according to the measure of sin, so that in the mode of its action it follows the mode of the fault. This is evident in the fire of a furnace, which in its action is modified by the skill of the smith according as is fitting for the artisan’s effect.
Hence Gregory says in Book IV of the Dialogues: “The fire of Gehenna is indeed one, but it does not torment all sinners in one way. For each will experience as much punishment as his fault requires.”
Sixth, the fire of this world has a natural burning heat that is not infinite in intensity, but the fire of hell has an incomparable burning heat in relation to this fire.
First, this is because of the infernal place, where it is enclosed and constricted.
Second, it is because of the contrary, namely the cold surrounding it. For from the proximity of one contrary, the other contrary is strengthened. This is evident in the dawn, which, from the proximity of the arrival of its contrary - namely, the heat of the solar rays - is made stronger in cold and is colder than the middle of the night. The philosophers call this opposition antiperistasis.
Third, the fire of hell also has a more intense burning heat than our fire insofar as it is the instrument of divine justice.
Hence, for this reason, it was said by Polycarp, after Augustine, in the Life of Saint Sebastian, that our fire and the fire of hell or Purgatory differ as painted fire and true fire.