First Decade, Chapter Six
Whether the dead know the things which are done among the living
It is asked whether separated souls know and understand those things which are done among us who are living.
At first it seems that an affirmative answer must be given. For one who has care for some matter knows it. But the rich banqueter had care for his brothers, saying in Luke 16, “For I have five brothers.” Therefore he knew and understood what they were doing in the world.
It is answered that it must be said that cognition is threefold. One kind is certain and natural; the second is conjectural; the third is by revelation.
With respect to the first cognition, the first conclusion is that the dead do not know the things which are done here. This is proved by reason and authority.
First, by reason: natural cognition occurs through species abstracted from sensible things by the exterior and interior senses, as is evident. This, however, belongs only to a soul united to a body.
Second, the same is proved by authority through the words of Job 14: “Whether his sons shall have been noble or ignoble, he shall not understand.”
And Augustine says in the book On the Care to Be Taken for the Dead: “The souls of the dead do not take part in the affairs of the living.”
Gregory says in Book XII of the Morals: “The dead do not know how the life of those living in the flesh after them is disposed, because the life of the spirit is far removed from the life of the flesh. And just as corporeal and incorporeal things are diverse genera, so they are distinct in cognition.”
Chapter Fatendum, cause 13, question 2, bears upon this.
The second conclusion: separated souls know conjecturally many of the things which occur among us. This is evident through the passage concerning the rich banqueter in Luke 16. For because the rich banqueter did not see his brothers in hell or in limbo with Abraham, he nevertheless conjectured that they were in the world.
The third conclusion: the souls of the departed who are in Purgatory and are not yet blessed know many of the things which are done here.
They know them in a first way through revelation by an equal or superior spirit—for example, by souls which pass to them from the world, or by good or evil angels descending to them daily.
In a second way, through the infusion of species by some superior spirit, either God or the angels, as is evident through Augustine in chapter Fatendum, cause 13, question 2.
In a third way, when it happens and is permitted to them that they come to us.
In a fourth way, through the accumulation or diminution of punishments, as Gregory says in the homily on the rich man.
In a fifth way, through recollection of previous things, and especially of sins committed, by remembering the sins which they performed. For if they did not possess memory of the sins committed in mortal life, they would not possess matter for giving thanks to God for his mercy.
Hence Gregory, upon the words “I shall sing the mercies of the Lord forever,” says: “How does one sing of mercy forever who has not remembered past misery?”
And Algazel says in Book II of the Metaphysics that the separated soul recognizes that it conceived grief through ignorance if it was ignorant and evil, and perceives that it delighted in wisdom and knowledge if it was wise and good.
The fourth conclusion: the souls of the damned know many things which are done here.
First, they know them through the revelation of those newly passing to them. They also know them when it is permitted to them to come to us, and likewise through the revelation of good or evil angels.
They also know by remembering and recalling the evils which they performed and incurred, and the goods which they omitted and lost. Hence Abraham said: “Son, remember that you received good things in your life,” Luke 16. And Augustine says in Book IX of the Confessions: “The dead possess memory of us.”
They also consider the loss which they knowingly incurred, because they did not devote themselves to the service of their Creator.
They also know that they hate God, not insofar as God is the supreme good, but insofar as he is just and the bestower of punishments.
They also know God in thought not insofar as he is good, because such a thought would be delightful to them, but by thinking of God insofar as he is evil to them, and insofar as he punishes and afflicts them. This will be their greatest punishment. Thomas, Book IV, distinction 50.
The fifth conclusion: in the contemplation of the divine essence, in which all things shine forth, the separated souls of the blessed know all things which pertain to the perfection of their intellect and to their beatitude.
Hence Gregory says in Book XII of the Morals: “Those who see the charity of God within are in no way to be believed ignorant of anything outside.” And in the same place: “What is there that those who see him who sees all things do not see?”
But to the contrary, Augustine says thus in the book On the Care to Be Taken for the Dead: “The dead, even the saints, do not know what the living—even their own children—are doing.” He proves this from the fact that he was not consoled by his deceased mother as he was when she lived. Nor is it probable that in the happier life she was made more cruel.
It is answered that Blessed Augustine speaks doubtfully, but Blessed Gregory assertively. Therefore Saint Thomas, agreeing more with Gregory than with Augustine and explaining Blessed Gregory, says that those who are blessed and see the essence of God know all things which pertain to the perfection of the intellect and to the perfection of the universe, but not other things.
These things are from Thomas, Part I, question 89, article 8, and Book III of the Summa Against the Gentiles, chapter 57.
To the argument concerning the rich banqueter, it is said that his cognition was conjectural or by revelation, but not natural.
The consequence can also be denied, for this does not hold: “The dead have care for the living; therefore they know their deeds.” For we who are living possess care for the dead by furnishing suffrages to them, and nevertheless we are ignorant of their state.
These things are from Lord John of Torquemada upon the Decretum.