Articulus 4 Article 4 Utrum ignis ille purgaturus sit etiam caelos superiores Whether that fire will cleanse also the higher heavens? Ad quartum sic proceditur. Videtur quod ignis ille purgabit etiam caelos superiores. Quia in Psalmo [101, 26–27] dicitur: opera manuum tuarum sunt caeli: ipsi peribunt, tu autem permanes. Sed etiam superiores caeli sunt opera manuum Dei. Ergo et ipsi in finali mundi conflagratione peribunt. Objection 1: It would seem that that fire will cleanse also the higher heavens. For it is written: the heavens are the works of your hands: they shall perish but you remain (Ps 101:26–27). Now the higher heavens also are the work of God’s hands. Therefore, they also shall perish in the final burning of the world. Praeterea, II Petr. 3, [12] dicitur: caeli ardentes solventur, et elementa ignis ardore tabescent. Caeli autem qui ab elementis distinguuntur, sunt caeli superiores, quibus fixa sunt sidera. Ergo videtur etiam quod illi per ignem illum purgabuntur. Obj. 2: Further, it is written: The heavens, being on fire, shall be dissolved, and the elements shall melt with the burning heat of fire (2 Pet 3:12). Now the heavens that are distinct from the elements are the higher heavens, in which the stars are fixed. Therefore, it would seem that they also will be cleansed by that fire. Praeterea, ignis ille ad hoc erit ut removeat a corporibus indispositionem ad perfectionem gloriae. Sed in caelo superiori invenitur indispositio et ex parte culpae, quia diabolus ibi peccavit; et ex parte naturalis defectus, quia Rom. 8, super illud [v. 22], scimus quod omnis creatura ingemiscit et parturit usque adhuc, dicit Glossa: omnia elementa cum labore explent officia sua: sicut sol et luna non sine labore statuta implent sibi spatia. Ergo etiam caeli purgabuntur per ignem illum. Obj. 3: Further, the purpose of that fire will be to remove from bodies their indisposition to the perfection of glory. Now in the higher heaven we find this indisposition both as regards guilt, since the devil sinned there, and as regards natural deficiency, since a Gloss on Romans 8:22: we know that every creature groans and is in labor even until now, says, all the elements fulfill their duty with labor: even as it is not without labor that the sun and moon travel their appointed course. Therefore, the higher heavens also will be cleansed by that fire. Sed contra: Est quod corpora caelestia peregrinae impressionis receptiva non sunt. On the contrary, The heavenly bodies are not receptive of impressions from without. Praeterea, super illud II Thessal. 1, [8], in flamma ignis dantis vindictam, dicit Glossa: ignis erit in mundo, qui. praecedet eum, tantum spatium aeris occupans quantum occupavit aqua in diluvio. Sed aqua diluvii non ascendit usque ad superiores caelos, sed solum quindecim cubitis super altitudinem montium, ut habetur Genes., [20]. Ergo caeli superiores illo igne non purgabuntur. Further, A Gloss on 2 Thessalonians 1:8: in a flame of fire giving vengeance, says, there will be in the world a fire that shall precede him, and shall rise in the air to the same height as did the waters of the deluge. But the waters of the deluge did not rise to the height of the higher heavens but only 15 cubits higher than the mountain summits (Gen 7:20). Therefore, the higher heavens will not be cleansed by that fire. Respondeo dicendum quod purgatio mundi ad hoc erit ut removeatur a corporibus dispositio contraria perfectioni gloriae, quae quidem perfectio est ultima rerum consummatio. Et haec quidem dispositio in omnibus corporibus invenitur, sed diversimode in diversis. In quibusdam enim invenitur indispositio secundum aliquid inhaerens substantiae eorum: sicut in istis corporibus inferioribus, quae per mutuam mixtionem decidunt a propria puritate. In quibusdam vero corporibus invenitur indispositio non per aliquid substantiae eorum inhaerens: sicut in corporibus caelestibus, in quibus nihil invenitur repugnans ultimae perfectioni universi nisi motus, qui est via ad perfectionem; nec motus quilibet, sed locales tantum, qui non variat aliquid quod sit intrinsecum rei, ut substantiam aut quantitatem aut qualitatem sed solum locum, qui est extra rem. Et ideo a substantia caeli superioris non oportet quod aliquid removeatur, sed oportet quod motus eius quietetur. Quietatio autem motus localis non fit per actionem alicuius contrarii agentis, sed per hoc quod motor desistit a movendo. Et ideo caelestia corpora nec per ignem nec per alicuius creaturae actionem purgabuntur, sed ipsa eorum quietatio, sola voluntate divina accidens, eis loco purgationis erit. I answer that, The cleansing of the world will be for the purpose of removing from bodies the disposition contrary to the perfection of glory, and this perfection is the final consummation of the universe. This disposition is to be found in all bodies, but differently in different bodies. For in some this indisposition regards something inherent to their substance: as in these lower bodies which, by being mixed together, fall away from their own purity. In others this indisposition does not regard something inherent to their substance, as in the heavenly bodies, wherein nothing is to be found contrary to the final perfection of the universe except movement, which is the way to perfection, and this not any kind of movement, but only local movement, which changes nothing intrinsic to a thing, such as its substance, quantity, or quality, but only its place, which is extrinsic to it. Consequently, there is no need to take anything away from the substance of the higher heavens, but only to set its movement at rest. Now local movement is brought to rest not by the action of a counter agent, but by the mover ceasing to move; and therefore the heavenly bodies will not be cleansed, neither by fire nor by the action of any creature, but in lieu of being cleansed they will be set at rest by God’s will alone. Ad primum ergo dicendum quod, sicut Augustinus dicit, XX de Civ. Dei, verba illa Psalmi sunt intelligenda de caelis aereis, qui purgabuntur per ignem ultimae conflagrationis. Reply Obj. 1: As Augustine says (The City of God 20.18, 20.24): those words of the psalm refer to the aerial heavens which will be cleansed by the fire of the final conflagration. Vel dicendum quod, si etiam de superioribus caelis intelligatur, tunc dicuntur perire quantum ad motum, quo nunc continue moventur. Or we may reply that if they refer also to the higher heavens, these are said to perish as regards their movement whereby now they are moved without cessation. Ad secundum dicendum quod Petrus se exponit de quibus caelis intelligat. Praemiserat enim [v. 5 sqq.] ante verba inducta quod caeli prius et terra per aquam perierant qui nunc sunt eodem verbo repositi, igni reservati in diem iudicii. Ergo illi caeli per ignem purgabuntur qui prius per aquam diluvii sunt purgati, scilicet caeli aerei. Reply Obj. 2: Peter explains himself to which heavens he refers. For before the words quoted, he had said: the heavens first, and the earth through water perished, which now by the same word are kept in store, reserved unto fire unto the day of judgment (2 Pet 5:5–7). Therefore, the heavens to be cleansed are those which before were cleansed by the waters of the deluge, namely, the aerial heavens. Ad tertium dicendum quod ille labor et illa servitus creaturae quae corporibus caelestibus secundum Ambrosium attribuitur, nihil est aliud quam vicissitudo motus, ratione cuius tempori subiiciuntur, et defectus ultimae consummationis, quae finaliter in eis erit. Ex culpa etiam daemonum caelum empyreum infectionem non contraxit; quia peccando statim de caelo expulsi sunt. Reply Obj. 3: This labor and service of the creature that Ambrose ascribes to the heavenly bodies is nothing else than the successive movements whereby they are subject to time, and the lack of that final consummation which they will attain in the end. Nor did the empyrean heaven contract any stain from the sin of the demons, because they were expelled from that heaven as soon as they sinned. Articulus 5 Article 5 Utrum ignis ille alia elementa consumpturus sit Whether that fire will consume the other elements? Ad quintum sic proceditur. Videtur quod ignis ille alia elementa consumet. Quia, ut dicit Glossa Bedae, II Petr. [3, 10], elementa quatuor, quibus mundus consistit, ille maximus ignis absumet. Nec cuncta in tantum consumet ut non sint: sed duo ex toto consumet, duo vero in meliorem restituet faciem. Ergo videtur quod ad minus duo elementa per ignem illum destruenda sint totaliter. Objection 1: It would seem that the fire in question will consume the other elements. For a Gloss of Bede on 2 Peter 3:12 says: this exceeding great fire will engulf the four elements whereof the world consists: yet it will not so engulf all things that they will cease to be, but it will consume two of them entirely, and will restore two of them to a better fashion. Therefore, it would seem that at least two of the elements are to be entirely destroyed by that fire. Praeterea, Apoc. 21, [1]: primum caelum et prima terra abiit, et mare iani non est. Sed per caelum aer intelligitur, ut Augustinus dicit. Mare autem est aquarum congregatio. Ergo videtur quod illa tria elementa totaliter destruentur. Obj. 2: Further, it is written: the first heaven and the first earth have passed away and the sea is no more (Rev 21:1). Now the heaven here denotes the air, as Augustine states (The City of God 20.18); and the sea denotes the gathering together of the waters. Therefore, it would seem that these three elements will be wholly destroyed. Praeterea, ignis non purgat nisi secundum hoc quod alia efficiuntur materia eius. Si ergo ignis purgat alia elementa, oportet quod eius materia efficiantur. Ergo oportet quod in naturam ignis transeant. Et sic a natura sua corrumpentur. Obj. 3: Further, fire does not cleanse except insofar as other things are made to be its matter. If, then, fire cleanses the other elements, they must become its matter. Therefore, they must pass into its nature, and consequently be voided of their own nature. Praeterea, forma ignis est nobilissima formarum ad quam perduci possit elementaris materia. Sed per illam purgationem omnia in nobilissimum statum mutabuntur. Ergo alia elementa in ignem totaliter convertentur. Obj. 4: Further, the form of fire is the most noble of the forms to which elemental matter can attain. Now all things will be brought to the most noble state by this cleansing. Therefore, the other elements will be wholly transformed into fire. Sed contra: Est quod dicitur I Cor. 7, super illud [v. 31], praeterit figura huius mundi: pulchritudo, non substantia praeterit. Sed ipsa substantia elementorum pertinet ad perfectionem mundi. Ergo elementa non consumentur secundum suam substantiam. On the contrary, A Gloss on 1 Corinthians 7:31: the fashion of this world passes away, says, the beauty, not the substance, passes. But the very substance of the elements belongs to the perfection of the world. Therefore, the elements will not be consumed as to their substance. Praeterea, illa finalis purgatio, quae fiet per ignem, respondebit primae purgationi, quae facta est per aquam. Sed illa non corrupit elementorum substantiam. Ergo nec illa quae fiet per ignem corrumpet. Further, This final cleansing that will be effected by fire will correspond to the first cleansing, which was effected by water. Now the latter did not corrupt the substance of the elements. Therefore, neither will the former which will be the work of fire. Respondeo dicendum quod circa hanc quaestionem est multiplex opinio. Quidam enim dicunt quod omnia elementa manebunt quantum ad materiam, omnia autem mutabuntur quantum ad imperfectionem; sed duo eorum retinebunt propriam formam substantialem, scilicet aer et terra; in duobus vero, scilicet in igne et aqua, nori remanebit forma substantialis eorum, sed mutabuntur ad formam caeli; et sic tria elementa, scilicet ignis, aer et aqua, caelum dicentur; quamvis aer retineat formam substantialem eandem quam nunc habet, quia nunc etiam caelum dicitur. Unde etiam Apoc. 21, [1] non fit mentio nisi de caelo et terra: vidi, inquit, caelum novum et terram novam. I answer that, There are many opinions on this question. For some say that all the elements will remain as to their matter, while all will be changed as regards their imperfection; but that two of them will retain their respective substantial form, namely, air and earth, while two of them, namely, fire and water, will not retain their substantial form but will be changed to the form of heaven. In this way three elements, namely, air, fire, and water, will be called ‘heaven’; although air will retain the same substantial form as it has now, since even now it is called ‘heaven’. Wherefore only heaven and earth are mentioned: I saw, says he, a new heaven and a new earth (Rev 21:1). Sed haec opinio est omnino absurda. Repugnat enim et philosophiae, secundum quam poni non potest quod corpora inferiora sint in potentia ad formam caeli, cum nec materiam habeant communem, nec contrarietatem ad invicem; et etiam theologiae, quia secundum hanc propositionem non salvabitur perfectio universi cum integritate suarum partium, duobus elementis sublatis. Unde per hoc quod dicit caelum, intelligitur quintum corpus; omnia vero elementa intelliguntur per terram, sicut in Psalmo [148, 7–8]: laudate Dominum de terra, et sequitur, ignis, grando, nix, glacies, etc. But this opinion is altogether absurd: for it is opposed both to philosophy—which holds it impossible for the lower bodies to be in potentiality to the form of heaven, since they have neither a common matter, nor mutual contrariety—and to theology, since according to this opinion the perfection of the universe with the integrity of its parts will not be assured on account of two of the elements being destroyed. Consequently, `heaven’ is taken to denote the fifth body, while all the elements are designated by earth, as expressed in Psalm 148:7–8, praise the Lord from the earth and afterwards, fire, hail, snow, ice. Et ideo alii dicunt quod omnia elementa manebunt secundum substantiam, sed qualitates activae et passivae ab eis removebuntur. Sicut etiam ponunt quod in corpore mixto elementa salvantur secundum suas formas substantiales sine hoc quod proprias qualitates habeant: cum sint in medium reductae, et medium neutrum extremorum est. Et huic etiam videtur consonare quod, Augustinus dicit, XX de Civ. Dei 4: Illa conflagratione mundana elementorum corruptibilium qualitates quae corporibus nostris congruebant, ardendo penitus interibunt, atque ipsa substantia eas qualitates habebit quae corporibus immortalibus mirabili mutatione conveniant. Hence others say that all the elements will remain as to their substance, but that their active and passive qualities will be taken from them: even as they say too that in a mixed body the elements retain their substantial form without having their proper qualities, since these are reduced to a mean, and a mean is neither of the extremes. And seemingly the following words of Augustine (The City of God xx, 16) would seem in agreement with this: in this conflagration of the world the qualities of the corruptible elements that were befitting our corruptible bodies will entirely perish by fire: and the substance itself will have those qualities that become an immortal body. Sed illud non videtur probabile, cum qualitates propriae elementorum sint effectus formarum substantialium, quod, formis substantialibus manentibus, qualitates praedictae possunt mutari, nisi per actionem violentam ad tempus: sicut in aqua calefacta videmus quod ex vi suae speciei frigiditatem recuperat, quam per actionem ignis amisit, dummodo species aquae remaneat. Et praeterea ipsae qualitates elementares sunt de perfectione secunda elementorum, sicut propriae passiones eorum: nec est probabile quod in illa finali consummatione aliquid perfectionis naturalis ab elementis tollatur. However, this does not seem probable, for since the proper qualities of the elements are the effects of their substantial form, it seems impossible, as long as the substantial forms remain, for the aforesaid qualities to be changed, except for a time by some violent action: thus in hot water we see that by virtue of its species it returns to the cold temperature which it had lost by the action of fire, provided the species of water remain. Moreover, these same elemental qualities belong to the second perfection of the elements as being their proper passions: nor is it probable that in this final consummation the elements will lose anything of their natural perfection. Et ideo videtur dicendum quod manebunt elementa quantum ad substantiam et qualitates eorum proprias, sed purgabuntur ab infectione quam ex peccatis hominum contraxerunt, et ab impuritate quae per actionem et passionem mutuam in eis accidit: quia iam, cessante motu primi mobilis, in inferioribus elementis mutua actio et passio esse non poterit. Et hoc Augustinus appellat qualitates corruptibilium elementorum, scilicet innaturales dispositiones eorum, secundum quas corruptioni appropinquant. Wherefore it would seem that the reply to this question should be that the elements will remain as to their substance and proper qualities, but that they will be cleansed both from the stain which they contracted from the sins of men, and from the impurity resulting in them through their mutual action and passion: because when once the movement of the first movable body ceases, mutual action and passion will be impossible in the lower elements: and this is what Augustine calls the qualities of corruptible elements, namely, their unnatural dispositions by reason of which they come near to corruption. Ad primum ergo dicendum quod ignis ille dicitur quatuor elementa absumere, inquantum ea aliquo modo purgabit. Quod autem sequitur, duo ex toto consumet, non est intelligendum quod duo elementa secundum substantiam destruantur: sed quia duo magis removebuntur a proprietate quam nunc habent. Quae quidem duo a quibusdam dicuntur esse ignis et aqua, quae maxime excedunt in qualitatibus activis, scilicet calore et frigore, quae sunt maxime corruptionis principia in aliis corporibus. Et quia tunc non erit actio ignis et aquae, quae sunt maxime activa, maxime immutari videbuntur a virtute quam nunc habent. Alii vero dicunt haec duo esse aerem et aquam, propter varios motus istorum duorum elementorum, quos consequuntur ex motu corporum caelestium. Et quia isti motus non erunt, sicut fluxus et refluxus maris et commotiones ventorum et huiusmodi, ideo ista elementa maxime mutabuntur a proprietate quam nunc habent. Reply Obj. 1: That fire is said to engulf the four elements insofar as in some way it will cleanse them. But when it is said further that it will consume two entirely, this does not mean that two of the elements are to be destroyed as to their substance, but that two will be more changed from the property which they have now. Some say that these two are fire and water, which excel the others in their active qualities, namely, heat and cold, which are the chief principles of corruption in other bodies; and since then there will be no action of fire and water which surpass the others in activity, they would seem especially to be changed from the virtue which they have now. Others, however, say that these two are air and water, on account of the various movements of these two elements, which movements they derive from the movement of the heavenly bodies. And since these movements will cease (such as the ebb and flow of the sea, and the disturbances of winds and so forth), therefore these elements especially will be changed from the property which they have now. Ad secundum dicendum quod, sicut dicit Augustinus XX de Civ. Dei, cum dicitur, et mare iam non est, per mare potest intelligi praesens saeculum, de quo supra parum ante dixerat, mare dedit mortuos suos. Si tamen ad mare ad litteram referamus, tunc est dicendum quod in mari duo intelliguntur: scilicet substantia aquarum; et earum dispositio quantum ad salsedinem et commotiones fluctuum. Et quantum ad hoc secundum mare non remanebit, remanebit autem quantum ad primum. Reply Obj. 2: As Augustine says (The City of God 20.16), when it is stated, and the sea is no more (Rev 21:1), by the sea we may understand the present world of which he had said previously (The City of God 20.13): the sea gave up its dead. If, however, the sea be taken literally we must reply that by the sea two things are to be understood, namely, the substance of the waters, and their disposition, as containing salt and as to the movement of the waves. The sea will remain not as to this second, but as to the first. Ad tertium dicendum quod ignis ille non aget nisi ut instrumentum providentiae et virtutis divinae. Unde non aget in alia elementa usque ad eorum consumptionem, sed solum usque ad purgationem. Nec oportet quod illud quod efficitur materia ignis, totaliter a specie propria corrumpatur: sicut patet in ferro ignito, quod, a loco ignitionis remotum, ex virtute speciei remanentis ad proprium statum et pristinum redit. Et ita etiam erit de elementis per ignem purgatis. Reply Obj. 3: This fire will not act save as the instrument of God’s providence and power; wherefore it will not act on the other elements so as to consume them but only so as to cleanse them. Nor is it necessary for that which becomes the matter of fire to be voided of its proper species entirely, as is clear from red-hot iron, which by virtue of its remaining species returns to its proper and former state as soon as it is taken from the furnace. It will be the same with the elements after they are cleansed by fire. Ad quartum dicendum quod in partibus elementorum non oportet considerari solum quid congruat alicui parti secundum se acceptae: sed etiam quid congruat secundum ordinem ad totum. Dico ergo quod, quamvis aqua esset nobilior, si haberet formam ignis, similiter terra et aer, universum tamen esset imperfectius si tota elementorum materia formam ignis assumeret. Reply Obj. 4: In the elemental parts we must consider not only what is befitting a part considered in itself, but also what is befitting it in its relation to the whole. I say, then, that although water would be more noble if it had the form of fire, as likewise would earth and air, yet the universe would be more imperfect, if all elemental matter were to assume the form of fire. Articulus 6 Article 6 Utrum omnia elementa per illum ignem purganda sint Whether all the elements will be cleansed by that fire? Ad sextum sic proceditur. Videtur quod nec omnia elementa per illum ignem purgabuntur. Quia ignis ille, ut iam dictum est, non ascendet nisi quantum ascendit aqua diluvii. Sed aqua diluvii non pervenit usque ad sphaeram ignis. Ergo nec per ultimam purgationem elementum ignis purgabitur. Objection 1: It would seem that neither will all the elements be cleansed by that fire. Because that fire, as stated already (A. 3), will not rise higher than the waters of the deluge. But the waters of the deluge did not reach to the sphere of fire. Therefore, neither will the element of fire be cleansed by the final cleansing. Praeterea, Apoc. 21, dicit Glossa, super illud [v. 1], vidi caelum novum, etc.: immutatio aeris et terrae dubitabile non est quin per ignem fiet. Sed de aqua dubitatur: nam purgationem in seipsa habere creditur. Ergo ad minus non est certum quod omnia elementa purgentur. Obj. 2: Further, a Gloss on Revelation 21:1: I saw a new heaven, says, there can be no doubt that the transformation of the air and earth will be caused by fire; but it is doubtful about water, since it is believed to have the power of cleansing itself. Therefore, at least it is uncertain that all the elements will be cleansed. Praeterea, locus qui est perpetuae infectionis, nunquam purgatur. Sed in inferno erit perpetua infectio. Cum ergo infernus inter elementa collocetur, videtur quod elementa non totaliter purgentur. Obj. 3: Further, a place where there is an everlasting stain is never cleansed. Now there will always be a stain in hell. Since, then, hell is situated among the elements, it would seem that the elements will not be wholly cleansed. Praeterea, paradisus terrestris in terra continetur. Sed ille non purgabitur per ignem: quia etiam nec aquae diluvii illuc ascenderunt, ut Beda dicit, et habetur in Secundo Sententiarum. Ergo videtur quod non omnia elementa totaliter purgentur. Obj. 4: Further, the earthly paradise is situated on the earth. Yet it will not be cleansed by fire, since not even the waters of the deluge reached it, like Bede says as quoted in Sentences II, D. 7 (Hexaemeron). Therefore, it would seem that the elements will not all be wholly cleansed. Sed contra est Glossa supra inducta, quae habetur II Petr. [3, 10], quod quatuor elementa ignis ille absumet. On the contrary, The Gloss quoted above (A. 5, Obj. 1) on 2 Peter 3:12 declares that this fire will engulf the four elements.