Ad quartum dicendum quod illud verbum Psalmi pertinet ad vasa misericordiae, quae se indignos misericordia non fecerunt: quia in hac vita, quae quaedam ira Dei est propter vitae miserias, vasa misericordiae mutat in melius. Unde sequitur in Psalmo [76, 11]: haec mutatio dexterae Excelsi. Reply Obj. 4: These words of the Psalm refer to the vessels of mercy, which have not made themselves unworthy of mercy, because in this life (which may be called God’s anger on account of its unhappiness) he changes vessels of mercy into something better. Hence the Psalm continues: this is the change of the right hand of the most High (Ps 76:11). Vel dicendum quod hoc intelligitur de misericordia aliquid relaxante, non de misericordia totaliter liberante, si extendatur etiam ad damnatos. Unde non dicit, continebit ab ira misericordias suas, sed, in ira [v. 10]: quia non totaliter poena tolletur, sed, ipsa poena durante, misericordia operabitur eam diminuendo. We may also reply that they refer to mercy as granting a relaxation, but not setting free altogether, if it be referred also to the damned. Hence the Psalm does not say: will he from his anger shut up his mercies? but in his anger (Ps 77:9), because the punishment will not be done away with entirely; but his mercy will have effect by diminishing the punishment while it continues. Ad quintum dicendum quod Glossa illa non loquitur simpliciter, sed sub hypothesi impossibilis, ad exaggerandum peccati magnitudinem ipsius diaboli, vel Nabuchodonosor. Reply Obj. 5: This Gloss is speaking not absolutely, but on an impossible supposition, in order to throw into relief the greatness of the devil’s sin, or of Nabuchadnezzar’s. Articulus 4 Article 4 Utrum Christianorum poena per divinam misericordiam terminetur Whether the punishment of Christians is brought to an end by the mercy of God? Ad quartum sic proceditur. Videtur quod saltem Christianorum poena per divinam misericordiam terminetur. Quia Marc. 16, [16] dicitur: qui crediderit et baptizatus fuerit, salvus erit. Sed hoc est omnium Christianorum. Ergo omnes Christiani finaliter salvabuntur. Objection 1: It would seem that at least the punishment of Christians is brought to an end by the mercy of God. For he that believes and is baptized shall be saved (Mark 16:16). Now this applies to every Christian. Therefore, all Christians will at length be saved. Praeterea, Ioan. 6, [55] dicitur: qui manducat meam carnem et bibit, meum sanguinem, habet vitam aeternam. Sed hoc est communis cibus et potus Christianorum. Ergo omnes Christiani finaliter salvabuntur. Obj. 2: Further, it is written: he that eats my body and drinks my blood has eternal life (John 6:55). Now this is the meat and drink whereof Christians partake in common. Therefore, all Christians will be saved at length. Praeterea, I Cor. 3, [15]: si cuius opus arserit, detrimentum patietur, ipse autem salvus erit, sic tamen quasi per ignem: et loquitur de illis in quibus fuit fundamentum fidei Christianae [v. 11–12]. Ergo omnes tales finaliter salvabuntur. Obj. 3: Further, if any man’s work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire (1 Cor 3:15), where it is a question of those who have the foundation of the Christian faith. Therefore, all such persons will be saved in the end. Sed contra: Est quod dicitur I Cor. 6, [9]: iniqui regnum Dei non possidebunt. Sed quidam Christiani sunt iniqui. Ergo non omnes Christiani ad Regnum pervenient. Et ita perpetuo punientur. On the contrary, It is written: the unjust shall not possess the kingdom of God (1 Cor 6:9). Now some Christians are unjust. Therefore, Christians will not all come to the kingdom of God, and consequently they will be punished forever. Praeterea, II Petr. 2, [21] dicitur: melius erat eis viam veritatis non cognoscere quam post agnitam retroire ab eo quod traditum est illis sancto mandato. Sed illi qui viam veritatis non cognoverunt, aeternaliter punientur. Ergo et Christiani qui ab agnita retrocesserunt. Further, It is written: it had been better for them not to have known the way of justice, than after they have known it to turn back from that holy commandment which was delivered to them (2 Pet 2:21). Now those who know not the way of truth will be punished forever. Therefore, Christians who have turned back after knowing it will also be punished forever. Respondeo dicendum quod quidam fuerunt, ut dicit Augustinus, in praedicto libro, qui non omnibus hominibus promiserunt absolutionem a poena aeterna, sed solis Christianis. Et in hoc respectu diversificati sunt. Quidam enim dixerunt quod quicumque sacramenta fidei perceperunt, ab aeterna poena erunt immunes. Sed hoc est, contrarium veritati: quia quidam sacramenta fidei recipiunt et fidem non habent, sine qua impossibile est placere Deo, Heb. 11, [6]. I answer that, According to Augustine (The City of God 21.20–21), there have been some who predicted a delivery from eternal punishment not for all men, but only for Christians, although they stated the matter in different ways. For some said that whoever received the sacraments of faith would be immune from eternal punishment. But this is contrary to the truth, since some receive the sacraments of faith, and yet have not faith, without which it is impossible to please God (Heb 11:6). Et ideo alii dixerunt quod solum illi ab aeterna poena erunt immunes qui sacramenta fidei sunt consecuti et fidem Catholicam tenuerunt. Sed contra hoc esse videtur quod aliquando aliqui Catholicam fidem tenent et postea resipiscunt: qui non minori poena sunt digni, sed maiori, quia, 11 Petr. 2, [21], melius erat eis viam veritatis non cognoscere quam post agnitam retroire. Planum est etiam plus peccare haeresiarchas, qui, de fide Catholica recedentes, novas haereses fingunt, quam illos qui a principio aliquam haeresim sunt secuti. Wherefore others said that those alone will be exempt from eternal punishment who have received the sacraments of faith, and professed the Catholic faith. But against this it would seem to be that at one time some people profess the Catholic faith, and afterwards abandon it, and these are deserving not of a lesser but of a greater punishment, since according to 2 Peter 2:21: it had been better for them not to have known the way of justice than, after they have known it, to turn back. Moreover, it is clear that heresiarchs who renounce the Catholic faith and invent new heresies sin more grievously than those who have conformed to some heresy from the first. Et ideo alii dixerunt quod illi soli sunt ab aeterna poena immunes qui in fide Catholica finaliter perseverant, quantumcumque aliis criminibus involvantur. Sed hoc manifeste contrariatur Scripturae. Quia lac. 2, [20, 26] dicitur; fides sine operibus mortua est; et Matth. 7, [21]: non omnis qui dicit mihi, Domine, Domine, intrabit in regnum caelorum et in multis aliis locis Scriptura peccantibus aeternas poenas comminatur. And therefore some have maintained that those alone are exempt from eternal punishment, who persevere to the end in the Catholic faith, however guilty they may have been of other crimes. But this is clearly contrary to Sacred Scripture, for James 2:20 says: faith without works is dead, and Matthew 7:21 says: not every one that says to me, “Lord, Lord,” shall enter into the kingdom of heaven: but he that does the will of my Father who is in heaven; and in many other passages Scripture threatens sinners with eternal punishment. Unde non omnes finaliter in fide persistentes a poena aeterna erunt immunes, nisi et ab aliis criminibus inveniantur finaliter absoluti. Consequently, those who persevere in the faith unto the end will not all be exempt from eternal punishment, unless in the end they prove to be free from other crimes. Ad primum ergo dicendum quod Dominus ibi loquitur de fide formata, quae per dilectionem operatur: in qua quicumque decesserit, salvus erit. Sed huic non solum opponitur infidelitatis error, sed quodlibet peccatum mortale. Reply Obj. 1: Our Lord speaks there of formed faith that works by love (Gal 5:6): wherein whosoever dies shall be saved. But to this faith not only is the error of unbelief opposed, but also any mortal sin whatsoever. Ad secundum dicendum quod verbum Domini est intelligendum, non de illis qui tantum sacramentaliter edunt, qui, indigne quandoque sumentes, iudicium sibi manducant et bibunt, ut dicitur I Cor. 11, [29]: sed loquitur de manducantibus spiritualiter, qui per caritatem ei incorporantur; quam incorporationem facit sacramentalis comestio si quis digne accedat. Unde, quantum est ex virtute sacramenti, ad vitam aeternam perducit: quamvis aliquis se possit tali fructu privare per peccatum, etiam postquam digne sumpserit. Reply Obj. 2: The saying of our Lord refers not to those who partake only sacramentally, and who sometimes by receiving unworthily eat and drink judgment (1 Cor 11:29) to themselves, but to those who eat spiritually and are incorporated with him by charity, which incorporation is the effect of the sacramental eating in those who approach worthily. Wherefore, so far as the power of the sacrament is concerned, it brings us to eternal life, although sin may deprive us of that fruit, even after we have received worthily. Ad tertium dicendum quod fundamentum in verbis Apostoli intelligitur fides formata: supra quam qui peccata venialia aedificaverit, detrimentum patietur, quia pro eis punitur a Deo; ipse tamen salvus erit finaliter quasi per ignem, vel temporalis tribulationis, vel purgatoriae poenae, quae post mortem erit. Reply Obj. 3: In this passage of the Apostle the foundation denotes formed faith, upon which whosoever shall build venial sins shall suffer loss, because he will be punished for them by God; yet he himself shall be saved in the end by fire, either of temporal tribulation, or of the punishment of purgatory, which will be after death. Articulus 5 Article 5 Utrum illi qui opera misericordiae faciunt, puniantur aeternaliter: vel solum illi qui opera misericordiae negligunt Whether those who perform works of mercy will be punished eternally, or only those who neglect those works? Ad quintum sic proceditur. Videtur quod illi omnes qui opera misericordiae faciunt, non punientur aeternaliter: sed solum illi qui opera misericordiae negligunt. Iac. 2, [13]: iudicium sine misericordia ei qui non fecit misericordiam. Et Matth. 5, [7]: beati misericordes: quoniam ipsi misericordiam consequentur. Objection 1: It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works. For James 2:13 says: judgment without mercy to him that has not done mercy, and Matthew 5:7 says: blessed are the merciful, for they shall obtain mercy. Praeterea, Matth. 25, [31 sqq.] ponitur disceptatio Domini cum electis et reprobis. Sed illa disceptatio non est nisi de operibus misericordiae. Ergo solum pro operibus misericordiae omissis aliqui aeternaliter punientur. Et sic idem quod prius. Obj. 2: Further, we find a description of our Lord’s discussion with the damned and the elect (Matt 25:35–46). But this discussion is only about works of mercy. Therefore, eternal punishment will be awarded only to such as have omitted to practice works of mercy: and consequently the same conclusion follows as before. Praeterea, Matth. 6, [12] dicitur: dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris: et sequitur [v. 14]: si enim dimiseritis hominibus etc. Ergo videtur quod misericordes, qui aliis peccata dimittunt, ipsi veniam peccatorum consequentur. Et sic non aeternaliter punientur. Obj. 3: Further, it is written: forgive us our debts, as we also forgive our debtors (Matt 6:12), and further on: for if you will forgive men their offenses, your heavenly Father will forgive you also your offenses (Matt 6:14). Therefore, it would seem that the merciful, who forgive others their offenses, will themselves obtain the forgiveness of their sins, and consequently will not be punished eternally. Praeterea, I Tim. 4, super illud [v. 8], pietas ad omnia valet, dicit Glossa Ambrosii: omnis summa disciplinae Christianae in misericordia et pietate est: quam aliquis sequens, si lubricum carnis patiatur, sine dubio vapulabit, sed non peribit. Si quis autem solum exercitium corporis habuerit, perennes poenas patietur. Ergo illi qui insistunt operibus misericordiae, qui peccatis carnalibus detinentur, non in aeternum punientur. Et sic idem quod prius. Obj. 4: Further, a Gloss of Ambrose on 1 Timothy 4:8: godliness is profitable to all things, says: the sum total of a Christian’s rule of life consists in mercy and godliness. Let a man follow this, and though he should suffer from the inconstancy of the flesh, without doubt he will be scourged, but he will not perish: whereas he who can boast of no other exercise but that of the body will suffer everlasting punishment. Therefore, those who persevere in works of mercy, though they be shackled with fleshly sins, will not be punished eternally: and thus the same conclusion follows as before. Sed contra: Est quod dicitur I Cor. 6, [9]: neque fornicarii neque adulteri regnum Dei possidebunt. Sed multi qui se exercent in operibus misericordiae, sunt tales. Ergo non omnes misericordes ad regnum aeternum pervenient. Et ita aliqui eorum aeternaliter punientur. On the contrary, It is written: neither fornicators nor adulterers shall possess the kingdom of God (1 Cor 6:9–10). Yet many are such who practice works of mercy. Therefore, the merciful will not all come to the eternal kingdom: and consequently some of them will be punished eternally. Praeterea, lac. 2, [10] dicitur: quicumque totam legem servaverit, offendat autem in uno, factus est omnium reus. Ergo quicumque servat legem quoad opera misericordiae et negligit alia opera, reatum de transgressione legis incurret. Et ita aeternaliter punietur. Further, It is written: whosoever shall keep the whole law, but offend in one point, is become guilty of all (Jas 2:10). Therefore, whoever keeps the law as regards the works of mercy, and omits other works, is guilty of transgressing the law, and consequently will be punished eternally. Respondeo dicendum quod, sicut Augustinus dicit, in libro praedicto, quidam posuerunt non omnes qui Catholicam fidem tenent a poena aeterna esse liberandos, sed solum illos qui operibus misericordiae insistunt, quamvis etiam aliis criminibus sint subiecti. Sed istud non potest stare. Quia sine caritate non potest aliquid Deo esse acceptum; nec sine ea prodest aliquid ad vitam aeternam. Contingit autem aliquos operibus misericordiae insistere qui caritatem non habent. Unde his nihil prodest ad vitam aeternam promerendam, vel ad immunitatem aeternae poenae: ut patet I Cor. 13, [1–3]. Et praecipue hoc apparet absurdum in raptoribus, qui multa rapiunt et tamen aliqua misericorditer largiuntur. I answer that, As Augustine says in the book quoted above (The City of God 21.22), some have maintained that not all who have professed the Catholic faith will be freed from eternal punishment, but only those who persevere in works of mercy, although they be guilty of other crimes. But this cannot stand, because without charity nothing can be acceptable to God, nor does anything profit unto eternal life in the absence of charity. Now it happens that certain persons persevere in works of mercy without having charity. Therefore, nothing profits them to the meriting of eternal life or to exemption from eternal punishment, as may be gathered from 1 Corinthians 13:3. Most evident is this in the case of those who lay hands on other people’s property, for, after seizing on many things, they nevertheless spend something in works of mercy. Et ideo dicendum quod quicumque cum peccato mortali decedunt, nec fides nec opera misericordiae eos liberabit a poena aeterna, etiam post quantumcumque spatium temporis. We must therefore conclude that if anyone should die in mortal sin, neither faith nor works of mercy will free him from eternal punishment, not even after any length of time whatever. Ad primum ergo dicendum quod illi misericordiam consequentur qui misericordiam ordinate impendunt. Non autem ordinate misericordiam impendunt qui seipsos in miserendo negligunt: sed magis se impugnant male agendo. Et ideo tales misericordiam penitus absolventem non consequentur: etsi consequantur misericordiam de poenis debitis aliquid relaxantem. Reply Obj. 1: Those will obtain mercy who show mercy in an ordinate manner. But those who, while merciful to others, are neglectful of themselves do not show mercy ordinately; rather do they strike at themselves by their evil actions. Wherefore such persons will not obtain the mercy that sets free altogether, even if they obtain that mercy which rebates somewhat their due punishment. Ad secundum dicendum quod non propter hoc ponitur disceptatio de operibus misericordiae solum quia pro eorum neglectu tantummodo aliqui puniantur aeternaliter: sed quia illi aeterna poena liberabuntur post peccata qui per opera misericordiae sibi veniam impetraverunt, facientes amicos sibi de mammona iniquitatis. Reply Obj. 2: The reason why the discussion refers only to the works of mercy is not because eternal punishment will be inflicted on none but those who omit those works, but because eternal punishment will be remitted to those who, after sinning, have obtained forgiveness by their works of mercy, making unto themselves friends of the mammon of iniquity (Luke 16:9). Ad tertium dicendum quod illud a Domino dicitur his qui petunt sibi debitum relaxari: non illis qui in peccato persistunt. Et ideo soli poenitentes per opera misericordiae consequentur misericordiam iam penitus liberantem. Reply Obj. 3: Our Lord said this to those who ask that their debt be forgiven, but not to those who persist in sin. Wherefore the repentant alone will obtain by their works of mercy the forgiveness that sets them free altogether. Ad quartum dicendum quod Glossa Ambrosii loquitur de lubrico venialis peccati, a quo aliquis post purgatorias poenas, quas vapulationem dicit, per opera misericordiae absolvetur. Reply Obj. 4: The Gloss of Ambrose speaks of the inconstancy that consists in venial sin, from which a man will be freed through the works of mercy after the punishment of purgatory, which he calls a scourging. Vel, si loquatur de lubrico mortalis peccati, est intelligendum quantum ad hoc quod, adhuc in vita ista existentes, illi qui ex fragilitate in carnalia peccata incidunt, per opera misericordiae ad poenitentiam disponuntur. Unde talis non peribit: idest, disponetur per talia opera ad non pereundum. Or, if he speaks of the inconstancy of mortal sin, the sense is that those who while yet in this life fall into sins of the flesh through frailty are disposed to repentance by works of mercy. Wherefore such a one will not perish, that is to say, he will be disposed by those works not to perish. Appendix 1 Appendix 1 De purgatorio Purgatory Circa Purgatorium quaeruntur octo. Concerning purgatory, we must ask about eight things: Primo: utrum sit purgatorium post hanc vitam. (1) Whether there is a purgatory after this life.