Question Fifteen
Whether, of two persons existing in Purgatory and deserving equal punishment, one can be liberated from there more quickly than the other
It is asked whether, if two persons existing in Purgatory are deserving of equal punishment, one can be liberated from there more quickly than the other.
To this it first appears that a negative answer should be given, and first as follows. However unequal the merits in heaven and hell may be, the rewards and torments there are nevertheless of equal duration. Therefore, by parity of reasoning, as it seems, it ought to be so with the punishment of Purgatory.
But to the contrary is the Apostle’s similitude, which assigns the differences among venial sins by wood, hay, and stubble. But it is certain that wood remains in the fire longer than hay and stubble. Therefore one venial sin is punished longer in Purgatory than another, and one person is purged more quickly than another.
I answer that it must be said under one conclusion that in the fire of Purgatory one person is liberated more quickly or more slowly than another.
This conclusion is proved by reasons and by authority.
First, by reason of adhesion. For according to Saint Thomas, certain venial sins have greater adhesion than others insofar as the affection inclines more toward them and is fixed more firmly in them. But those things which have greater adhesion are purged more slowly. Therefore certain persons are tormented in Purgatory longer than others insofar as their affections were immersed more deeply in venial sins.
Second, by reason of aggravation. For in the forum of penance a graver punishment corresponds not only with respect to intensity but also with respect to duration, as is evident to one who inspects the canons in which penances are assessed according to the right judgment of the Church. But the right judgment of the Church is conformed to divine judgment. Therefore it will be similar before divine judgment: the person who offended more gravely and remained longer in fault will be punished by a more bitter and more lasting punishment.
Third, by reason of obligation, as follows. A soul is in Purgatory only to discharge the debt which it contracted from this life. But according as the debt is lesser or greater, it is discharged more quickly or more slowly. Therefore, according as the soul in Purgatory has a greater or lesser debt, it is purged more slowly or more quickly and borne into heaven.
Fourth, by reason of subjection. Hence the Master of the Sentences says in Book IV that the person for whom more suffrages are made is freed more quickly from the punishment of Purgatory, and Saint Thomas cites this in Quodlibet I, question 7, article 2.
Second, the conclusion is proved by authority, and first by Augustine in the Enchiridion, who says:
After this life it is not incredible that certain faithful persons are purged through a purgatorial fire and that, according as they loved perishable goods more or less, they are saved more slowly or more quickly, as though according to their modes of loving they will sustain the fire longer, like wood, or less, like hay, or least, like stubble.
Again:
The person who offended more gravely is worthy to be punished by a more bitter punishment and by a longer delay from the homeland, divine justice bringing this about, which renders to all most fitting rewards for their merits.
These are his words.
To the argument, however, the consequence is denied; and the reason is that the cases are not alike. For, as Saint Thomas says in Book IV, mortal sin, to which eternal torment is owed, and charity, to which the reward of Paradise is owed, are immovably rooted in their subject after this life. And therefore, with respect to the damned and the saved, the same perpetuity exists in both places.
It is otherwise, however, with the disposition of venial sin on account of which souls are punished in Purgatory, because this disposition is neither immovably rooted in them nor does it adhere equally in all. Therefore it is removed from some more quickly than from others.
John of Torquemada upon distinction 25 of the Decree, chapter Qualis.