Responsio. Dicendum quod improprie dicitur quod aliquis intendat peccare mortaliter vel venialiter: malum enim est praeter intentionem et voluntatem, ut Dionysius dicit, IV capitulo De divinis nominibus; sed aliquis intendit facere aliquid quod credit esse peccatum mortale, et ex hoc dicitur quod intendit peccare mortaliter. Praedicta ergo quaestio nihil aliud quaerit nisi quare aliquis credens esse peccatum mortale quod facit, peccat mortaliter, non autem est necesse quod sit veniale, si credat veniale esse, utpote si fornicationem credat esse veniale peccatum. I answer that it is said improperly that someone intends to sin mortally or venially: for evil is beyond intention and will, as Dionysius says in the fourth chapter of On the Divine Names. But someone intends to do something which he believes to be mortal sin, and from this it is said that he intends to sin mortally. Therefore, the aforesaid question seeks nothing except why someone believing what he does to be mortal sin, sins mortally. Yet it is not necessary that it be venial if he believes it to be venial, such as if he believes fornication to be a venial sin. Cuius quaestionis de facili patet responsio, quia, cum conscientia etiam erronea habeat vim ligandi, ex hoc ipso quod contra conscientiam facit, mortaliter peccat. Error autem conscientiae quandoque habet vim absolvendi sive excusandi, quando scilicet procedit ex ignorantia eius quod quis scire non potest vel scire non tenetur; et in tali casu, quamvis factum de se sit mortale, tamen intendens peccare venialiter, peccaret venialiter, sicut si aliquis intenderet accedere ad uxorem suam causa delectationis et ita intenderet peccare venialiter, si alia ei supponeretur, eo nesciente, nihilominus venialiter peccaret. Quandoque vero error conscientiae non habet vim absolvendi vel excusandi, quando scilicet ipse error peccatum est, ut cum procedit ex ignorantia eius quod quis scire potest et scire tenetur, sicut si crederet fornicationem simplicem esse peccatum veniale; et tunc, quamvis crederet peccare venialiter, non tamen peccaret venialiter, sed mortaliter. The response to this question is obvious because, since even an erroneous conscience has the power of binding, from the very fact that he acts against conscience, he sins mortally. Yet error of conscience sometimes has the power of loosing or excusing, namely, when it proceeds from ignorance of that which someone cannot know or is not held to know. And in such a case, even though the deed is mortal concerning itself, nevertheless if he intends to sin venially, he sins venially. So too, if someone were to intend to come to his wife for the sake of delight and thus intends to sin venially, and if another woman were substituted for her, with him not knowing, nonetheless he would sin venially. Whereas sometimes the error of conscience does not have the power of loosing or of excusing, namely, when the error itself is a sin, such as when it proceeds out of ignorance of that which someone can know or is held to know, just as if he were to believe that simple fornication is a venial sin. And then, although he would believe himself to sin venially, nevertheless he would not sin venially, but mortally. Et per hoc patet solutio ad obiecta. Reply Obj. 1: And through this the solution to the objections is clear. De his quae pertinent ad poenam et gloriam On Things Pertaining to Punishment and Glory On things pertaining to punishment Quaestio 7 Question 7 De poena spirituali damnatorum On the spiritual punishment of the damned Deinde quaeritur de his quae pertinent ad poenam et gloriam. Then there were questions about what pertains to punishment and glory; Et primo de his quae pertinent ad poenam; and first, concerning what pertains to punishment; secundo de his quae pertinent ad gloriam. second, concerning what pertains to glory. Circa poenam autem quaeritur Yet about punishment it was asked: primo de poena spirituali; first, concerning the spiritual punishment; secundo de poena corporali damnatorum. second, concerning the bodily punishment of the damned. Circa primum quaeruntur duo: About the first, there were two questions: primo, utrum damnati videant gloriam sanctorum, maxime post diem iudicii; first, whether the damned see the glory of the saints, especially after the day of judgment; secundo, utrum damnati velint suos propinquos esse damnatos. second, whether the damned wish their neighbors to be damned. Articulus 1 Article 1 Utrum damnati videant gloriam sanctorum maxime post diem iudicii Whether the damned see the glory of the saints, especially after the day of judgment Ad primum sic proceditur. Videtur quod damnati post diem iudicii videant gloriam sanctorum. To the first we proceed thus. It seems that the damned after the day of judgment see the glory of the saints. Sicut enim se habet gloria ad miseriam, ita miseria ad gloriam; sed de perfectione gloriae sanctorum est ut videant miseriam damnatorum, ut habetur Isaiae ultimo: egredientur et videbunt cadavera impiorum; ergo et de perfectione miseriae damnatorum est ut videant gloriam sanctorum, et sic post diem iudicii, quando erunt in perfecta miseria, damnati videbunt gloriam sanctorum. Obj. 1: For just as glory relates to misery, so misery to glory. But the perfection of the glory of the saints is for them to see the misery of the damned, as is said at the end of Isaiah (66:24): they shall go out and see the cadavers of the impious. Therefore, the perfection of the misery of the damned is also for them to see the glory of the saints, and thus after the day of judgment, when they will be in perfect misery, the damned will see the glory of the saints. Praeterea. Post diem iudicii nulla afflictio a damnatis subtrahetur; sed nunc affliguntur damnati de hoc quod vident gloriam sanctorum, secundum illud Isaiae XXVI: videant et confundantur velantes populi; ergo et post die iudicii gloriam sanctorum videbunt. Obj. 2: After the day of judgment no affliction is subtracted from the damned. But the damned are afflicted now from seeing the glory of the saints, according to Isaiah 26:11: let the envious people see, and be confounded. Therefore, after the day of judgment they also will see the glory of the saints. Sed contra. Omnis delectationis materia damnatis post diem iudicii subtrahetur; sed videre sanctorum gloriam est quaedam delectationis materia; ergo tali visione damnati post diem iudicii carebunt. On the contrary: The matter of every delight will be subtracted from the damned after the day of judgment. But to see the glory of the saints is a certain matter of delight. Therefore, the damned will lack such a vision after the day of judgment. Responsio. Dicendum quod videre gloriam beatorum dupliciter contingit. Uno modo, ut capiatur quid sit ipsa gloria et qualis et quanta, et sic nullus potest videre gloriam nisi qui est in gloria: superat enim et desiderium et intellectum eorum qui eam non experiuntur, hoc enim est manna absconditum et nomen novum scriptum in calculo, quod nemo novit nisi qui accipit, ut habetur Apocalypsis II. Alio modo contingit videre gloriam beatorum, ut videantur ipsi beati esse in quadam gloria inenarrabili et excedente intellectum, et sic damnati ante diem iudicii vident gloriam sanctorum, non autem post diem iudicii, eo quod tunc poenitus erunt a sanctorum consortio alienati, utpote qui iam ad summum miseriae pervenerunt, et ideo nec etiam sanctorum visione digni habebuntur: nam videns aliquod consortium habet cum eo quod videt. I answer that to see the glory of the blessed happens in two ways. One way is such that one grasps what this glory is itself, both how and how much, and thus no one can see this glory except he who is in glory. For it surpasses both the desire and the understanding of those who do not experience it, since this is hidden manna and a new name written on a pebble, which no one knows except he who receives it, as is said in Revelation 2:17. In another way, to see the glory of the blessed happens such that the blessed themselves are seen in a certain indescribable and exceeding understanding, and thus the damned see the glory of the saints before the day of judgment, yet not after the day of judgment, for then they will be alienated utterly from the saints, as those who already have arrived at the greatest misery, and for this reason, they will not be held worthy even of the vision of the saints: for one seeing something has a share with that which he sees. Ad primum ergo dicendum quod videre miseriam damnatorum omnino erit sanctis ad gloriam: gaudebunt enim de Dei iustitia et de sua evasione, secundum illud Psalmi: laetabitur iustus cum viderit vindictam. Sed videre sanctorum gloriam aliquid perfectionis importat, qua post diem iudicii damnati privabuntur. Reply Obj. 1: It must be said that to see the misery of the damned will belong altogether to the saints unto glory: for they will rejoice concerning the justice of God and concerning their own evasion, according to Psalm 57:11: the just man shall be made happy when he will see vengeance. But to see the glory of the saints involves something of perfection, of which after the day of judgment the damned will be deprived. Ad secundum dicendum quod damnati in inferno existentes, post diem iudicii memores erunt gloriae sanctorum, quam ante iudicium et in iudicio viderant; et sic cognoscent eos esse in maxima gloria, quamvis non videant ipsos beatos nec eorum gloriam, et ita invidia torquebuntur; et sic afflictio quae in eis nunc est ex tali visione, manebit, visione sublata; de quo etiam magis dolebunt, videntes se etiam sanctorum visione indignos reputatos. Reply Obj. 2: It must be said that the damned existing in hell, after the day of judgment will be mindful of the glory of the saints, which before judgment and in judgment they had seen. Thus, they will recognize that they are in greatest glory, although they will not see the blessed themselves nor their glory, and thus they will be tortured by envy. And thus, the affliction which is now in them from such a vision will remain, even with the vision removed: concerning which also they will grieve the more, seeing themselves deemed unworthy even of the vision of the saints. Ad illud vero quod in contrarium obicitur, dicendum quod videre sanctorum gloriam non est materia delectationis nisi secundum primum modum videatur, qualiter nec etiam ante iudicium a damnatis videtur; secundo autem modo videre, et non habere, est magis afflictionis causa, propter invidiam. Reply Sed Contra: Whereas to the contrary objection, it must be said that to see the glory of the saints is not a matter of delight unless it is seen in the first way, which is not how it is seen by the damned even before judgment. Yet to see in the second way, and not to have, is the cause of more affliction on account of envy. Articulus 2 Article 2 Utrum damnati velint suos propinquos esse damnatos Whether the damned wish their neighbors to be damned Ad secundum sic proceditur. Videtur quod damnati non vellent suos propinquos esse damnatos. To the second we proceed thus. It seems that the damned would not wish their neighbors to be damned. Dicitur enim Lucae XVI quod dives in inferno damnatus petebat Lazarum mitti ad fratres suos ut testaretur illis ne venirent in locum tormentorum; petitio autem est voluntatis designatio; ergo damnati non volunt suos propinquos damnari. Obj. 1: For it is said in Luke 16:27–28 that the rich man damned in hell begged for Lazarus to be sent to his brothers so that he would testify to them lest they come into the place of torments. Yet petition is the designation of the will. Therefore, the damned do not wish their neighbors to be damned. Sed contra est quod Isaiae XIV super illud: surrexerunt de soliis suis, dicit Glossa: solatium est damnatis socios habere suae miseriae; ergo ipsi vellent omnes esse damnatos. On the contrary: On Isaiah 14:9: they have risen from their thrones, the Gloss says: it is a solace for the damned to have comrades of their misery. Therefore, they would wish all to be damned. Responsio. Dicendum quod vicia spiritualia in damnatis consummantur, quod significatur Ezechielis XXXIII, ubi dicitur de impiis quod cum armis suis ad infernum descenderunt; et ideo in eis perfecta invidia est, ad quam pertinet dolere de bono alterius quod ipse non habet, et sic etiam velle omnes pati malum quod ipse patitur: liberari enim a malo quoddam bonum est. Quae quidem invidia in aliquibus etiam in hac vita tantum invalescit ut suis propinquissimis invideant de bonis quae ipsi non habent. I answer that spiritual vices are consummated in the damned, which is signified in Ezekiel 32:27, where it is said concerning the impious that with their arms they have descended to hell. And for this reason, perfect envy is in them, which involves grieving over the good of another which he himself does not have, and thus even to wish for everyone to suffer the evil which he himself suffers: for to be freed from a certain evil is a good. Indeed, in some this envy grows to such great strength even in this life that they envy their closest neighbors the goods which they themselves do not have. Unde multo amplius damnati, invidia stimulante, vellent propinquos suos cum omnibus aliis esse damnatos, et dolebunt si sciant aliquos esse salvatos. Sed tamen, si non omnes debent damnari, sed aliqui salvari, mallent suos propinquos quam alios a damnatione liberari, quia in hoc etiam invidia torquebuntur, si videant alios salvari et suos damnari. Et per hunc modum dives damnatus nolebat suorum damnationem. Hence much more would the damned, with envy stimulating them, wish their neighbors to be damned with all others, and they will grieve if they know that some are saved. But nevertheless, if not all ought to be damned, but some to be saved, they would prefer for their neighbors rather than others to be saved from damnation, because in this also they will be tortured by envy if they see that others are saved and their own are damned. And in this way, the damned rich man did not wish for the damnation of his own. Et per hoc patet responsio ad obiecta. Reply Obj. 1: And through this the response to the objections is clear. Quaestio 8 Question 8 De poena corporali damnatorum On the bodily punishment of the damned