Question Five
Whether purgatorial fire differs from the fire of hell
It must be inquired how the fire of Purgatory differs from the fire of hell.
To this it is answered that they differ in eight ways.
First, because the fire of hell, as certain persons say, is elemental fire in its own matter, as it exists in its own sphere, because it must afflict eternally. The fire of Purgatory is mixed and elemented in alien matter—namely, earthly matter, such as coal. For this reason it can in a qualified sense be called more afflictive, because it must purge temporally.
For although fire in its own sphere is simply hotter in itself than any mixed body, whether lead, glowing iron, or coal, nevertheless lead or glowing iron can be hotter accidentally, for three reasons which Avicenna sets down.
First, on the part of fire, which is exceedingly rarefied. For this reason portions of watery—that is, moist—and also cold air enter the fire itself and cool it, although accidentally.
Second, on the part of its active power. Because the parts of fire are very distant from one another on account of their rarity, not many parts act together in its action. But the parts of glowing iron are closely united because of their solidity, and therefore many parts act together in its action. Hence glowing iron acts more powerfully than fire, although fire is hotter of itself. Thus we see that many weak persons draw a ship more powerfully than one strong person.
Third, on the part of the sentient subject. Because of its tenuity fire is very mobile, and therefore it passes quickly and does not remain long upon the sense. But glowing iron is not very mobile because of its heaviness, and therefore it does not pass quickly but remains for a long time. Consequently, it acts upon the sense for longer and is felt more than fire, although fire is hotter of itself.
Second, they differ with respect to operation. For although the fire of Purgatory is eternal with respect to its substance, like the fire of hell, nevertheless it is temporal with respect to the effect of purgation, as Gregory says—or as Lord Bonaventure says in Book IV. Although it remains with respect to some act, namely, with respect to the ardor which it possesses for the burning of the reprobate, it nevertheless does not remain with respect to purgation.
The fire of hell hardens and discolors; the fire of Purgatory cooks thoroughly and ripens. The fire of hell makes strong and beautiful things weak and most ugly. The fire of Purgatory renders them stronger and more beautiful, just as gold and similar things are not made worse in fires but are purified and rendered more beautiful.
The fire of Purgatory is purgative. The fire of hell is exterminative.
Blessed Gregory supplies an example in Book IV of the Dialogues, saying that, just as under the same fire gold shines and straw smokes, so under the same fire in substance—namely, the fire of Purgatory and of hell—the elect person is purged and the damned person is destroyed.
Third, they differ in the intention of their end. The fire of Purgatory is principally ordained to this end: namely, to purge the remnants of sins. Therefore the punishment of Purgatory is called the punishment of fire, for things ordained to an end are fittingly named from their end.
But the fire of hell is ordained solely to affliction. It is therefore named by those names which among us are accustomed to afflict vehemently, such as fire, sulfur, the spirit of storms, and so forth, as Thomas says in Book IV.
Fourth, they differ in multiplicity, because in Purgatory there are only two punishments: namely, the punishment of loss and the punishment of sense. In hell, however, there are not only the two aforesaid punishments but many others.
The reason is that, since the punishment of hell is ordained and devised solely for affliction, as is evident, in hell there is not only the punishment of sense and of loss, as in Purgatory, but there are many others, so that from the multitude of punishments the damned may be afflicted in many ways.
Fifth, the fire of hell is obscure and dark beneath a certain shadowiness, so that the damned may see the things which afflict them and grieve. The Psalm says: “The sinner shall see and shall be angry,” and so forth. But the fire of Purgatory is clear and radiant.
Sixth, the fire of hell afflicts and torments by reason of evil habits, vices, and false opinions contracted in the world. But the fire of Purgatory purges from all the aforesaid things.
Seventh, as the day of judgment approaches, the fire of hell will not increase in ardor, but the fire of Purgatory will increase in this manner with respect to those who ought to be purged there for a long time: so that its more intense heat may make up in intensity for as much as it will lose through the shortening of time. Thus Thomas says in Book IV, distinction 47, article 3.
Hence, in Quodlibet II, question 7, in the reply to the fourth argument, he says: “Those who will be found alive at the end of the world will possess little that can be burned away, having been purged by the tribulations which precede. It will also be possible that the bitterness of the punishment for a moment of time may compensate for the long duration of punishment in others.”
Eighth, because the punishment of the fire of hell exceeds every punishment of this world in extension, but not in intensity and bitterness. The punishment of the fire of Purgatory, however, exceeds every punishment of this world in intensity and bitterness, but not in extension. Thus says Lord Dominicus of Venice, bishop of Brescia, otherwise called Torcellanus.
Although this solemn doctor is not to be followed in this matter, and his position should by no means be preached or solemnly celebrated, we say more safely and truly—with the permission of so great a man—that the punishment of hell is more bitter than every punishment of this world, both extensively and intensively and in every way, absolutely, formally, or simply. This stands especially because the punishment of Purgatory exceeds every present punishment, and nevertheless, according to Richard, the fire of hell and of Purgatory is the same.
Addition
It has appeared to many that the same fire burns those who exist in Purgatory and those who exist in hell, as Richard shows in Book IV, distinction 44, article 2, question 2, and Thomas of Strasbourg in the same distinction.
This also appears to be the intention of Blessed Gregory in the book of the Dialogues, where he says that the fire of hell and of Purgatory is the same, because just as under the same fire gold shines and straw smokes, so under the same fire the sinner is burned and the elect person is purged. This is true according to the common law.