Ulterius. Videtur quod non sit idem locus quo animae purgantur, et quo damnati puniuntur. Quia poena damnatorum est aeterna, ut patet Matth. 25, 46: ibunt hi in ignem aeternum. Sed purgatorius ignis est temporalis, ut supra Magister dixit. Ergo non simul puniuntur hi et illi eodem igne; et sic oportet loca esse distincta. Obj. 1: Moreover, it seems that the place where souls are purified is not the same as where the damned are punished. For the punishment of the damned is eternal, as is clear in Matthew 25:46: these will go into everlasting fire. But the fire of purgatory is temporal, as the Master said above. Therefore, both cannot be punished together in the same fire, and so it is necessary that there be different places. Praeterea, poena inferni nominatur pluribus nominibus, ut in Psalm. 10, ignis, sulphur, et spiritus procellarum, etc. Sed poena purgatorii non nisi uno nomine nominatur, scilicet ignis. Ergo non eodem igne et eodem loco puniuntur. Obj. 2: Furthermore, the punishment of hell is named by many names, as it says in Psalm 11(10):6: fire, brimstone, and storms of winds, etc. But the punishment of purgatory is only named with one name, namely, fire. Therefore, they are not punished in the same fire and in the same place. Praeterea, Hugo de sancto Victore dicit: probabile est quod in his locis puniuntur in quibus commiserunt culpam. Gregorius etiam in Dial., narrat quod Germanus episcopus Capuanus Paschasium qui in balneis purgabatur, invenit. Ergo in loco inferni non purgantur, sed in hoc mundo. Obj. 3: Furthermore, Hugh of St. Victor says: it is probable they are punished in the places where they incurred guilt. Gregory also tells in his Dialogues that bishop Germanus of Capua found Paschasius being purified in the baths. Therefore, they are not purified in hell, but in this world. Sed contra est quod Gregorius dicit, quod sicut sub eodem igne aurum rutilat et palea fumat; ita sub eodem igne peccator crematur, et electus purgatur. Ergo idem est ignis purgatorii et inferni; et sic in eodem loco sunt. On the contrary (1), Gregory says, that just as in the same fire gold is reddened while chaff turns to smoke, so in the same fire a sinner is reduced to ashes while one of the elect is purified. Therefore, the fire of purgatory and of hell is the same, and thus they are in the same place. Praeterea, sancti patres ante adventum Christi fuerunt in loco digniori quam sit locus in quo purgantur animae post mortem; quia non erat ibi aliqua poena sensibilis. Sed locus ille erat conjunctus inferno, vel idem quod infernus; alias Christus ad Limbum descendens non diceretur ad inferos descendisse. Ergo et purgatorium est in eodem loco, vel juxta infernum. Furthermore (2), before the coming of Christ the holy patriarchs were in a worthier place than the place where the souls are purified after death, for there was no sensible pain there. But that place was either the same as hell or attached to it, otherwise Christ would not be said to have descended into hell when he descended to limbo. Therefore, purgatory is in the same place as, or connected with, hell. Quaestiuncula 3 Quaestiuncula 3 Ulterius. Videtur quod poena purgatorii non excedat omnem poenam temporalem hujus vitae. Quanto enim aliquid est magis passivum, tanto magis affligitur, si sensum laesionis habeat. Sed corpus est magis passivum quam anima separata; tum quia habet contrarietatem ad ignem agentem; tum quia habet materiam quae est susceptiva qualitatis agentis: quod de anima non potest dici. Ergo major est poena quam corpus patitur in hoc mundo, quam poena qua anima purgatur post hanc vitam. Obj. 1: Moreover, it seems that the suffering of purgatory does not exceed all the temporal suffering of this life. For the more something is passive, the more it is afflicted, if it has the sensation of injury. But a body is more susceptible to being acted upon than a separated soul, both because it has a contrariety to the fire acting on it, and because it has matter that is susceptible to a quality acting on it, which cannot be said about a soul. Therefore, the pain that a body suffers in this world is greater than the suffering by which a soul is purified after this life. Praeterea, poena purgatorii directe ordinatur contra venialia. Sed venialibus, cum sint levissima peccata, levissima poena debetur, si secundum mensuram delicti sit plagarum modus. Ergo poena purgatorii est levissima. Obj. 2: Furthermore, the punishment of purgatory is directly ordered against venial sin. But venial sins, since they are the lightest of sins, should have the lightest punishment, if the number of lashes are according to the measure of the offense (Deut 25:2). Therefore, the punishment of purgatory is very light. Praeterea, reatus, cum sit effectus culpae, non intenditur nisi culpa intendatur. Sed in illo cui jam culpa dimissa est, non potest culpa intendi. Ergo in eo cui culpa mortalis dimissa est, pro quo non plene satisfecit, reatus non crescit in morte. Sed in hac vita non erat ei reatus respectu gravissimae poenae. Ergo poena quam patietur post hanc vitam non erit ei gravior omni poena istius vitae. Obj. 3: Furthermore, liability to punishment, since it is an effect of guilt, is not intensified unless the guilt is intensified. But in someone whose guilt is already forgiven, guilt cannot be intensified. Therefore, when someone has been forgiven for a mortal sin yet has not made full satisfaction for it, his liability to punishment does not grow after he has died. But in this life he was not liable to punishment with respect to the worst punishment. Therefore, the punishment that he will suffer after this life will not be worse than every suffering of this life. Sed contra est quod Augustinus dicit in quodam sermone: ille ignis purgatorii durior erit quam quidquid in hoc saeculo poenarum aut sentire aut videre aut cogitare quis potest. On the contrary (1), Augustine says in one of his sermons: that fire of purgatory will be harsher than anything one can feel or see or think in this world of punishments. Praeterea, quanto poena est universalior, tanto major. Sed anima separata tota punitur, cum sit simplex; non autem ita est de corpore. Ergo illa poena quae est animae separatae, est major omni poena quam corpus patitur. Furthermore (2), the more universal a punishment is, the greater it is. But the whole separated soul is punished, since it is simple; but it is not so with the body. Therefore, that punishment that belongs to the separated soul is greater than every suffering that the body suffers. Quaestiuncula 4 Quaestiuncula 4 Ulterius. Videtur quod illa poena est voluntaria. Quia illi qui sunt in purgatorio, rectum cor habent. Sed haec est rectitudo cordis, ut quis voluntatem suam voluntati divinae conformet, ut Ambrosius dicit. Ergo cum Deus velit eos puniri, ipsi illam poenam voluntarie sustinent. Obj. 1: Moreover, it seems that that suffering is voluntary. For those who are in purgatory have upright hearts. But this is uprightness of heart, that someone conform his own will to the divine will, as Ambrose says. Therefore, since God wills to punish them, they voluntarily endure that punishment. Praeterea, omnis sapiens vult illud sine quo non potest pervenire ad finem intentum. Sed illi qui sunt in purgatorio, sciunt se non posse pervenire ad gloriam nisi prius puniantur. Ergo volunt puniri. Obj. 2: Furthermore, every wise person wills whatever is necessary for attaining his intended end. But those who are in purgatory know that they cannot attain to glory unless they are first punished. Therefore, they will to be punished. Sed contra, nullus petit liberari a poena quam voluntarie sustinet. Sed illi qui sunt in purgatorio, petunt liberari, sicut patet per multa quae in dialogo narrantur. Ergo non sustinent illam poenam voluntarie. On the contrary, no one begs to be freed from suffering that he willingly endures. But those who are in purgatory beg to be freed, as is clear from many things narrated in the Dialogues. Therefore, they do not endure that suffering willingly. Quaestiuncula 5 Quaestiuncula 5 Ulterius. Videtur quod animae in purgatorio per daemones puniantur. Quis, sicut infra, dist. 47, in fine, dicit Magister, illos habebunt tortores in poenis quos habuerunt incentores in culpa. Sed daemones incitant ad culpam non solum mortalem, sed etiam venialem, quando aliud non possunt. Ergo etiam in purgatorio ipsi animas pro peccatis venialibus torquebunt. Obj. 1: Moreover, it seems that the souls in purgatory are punished by the demons. For as the Master says at the end of Distinction 47, they will have as torturers in their punishments those who were their provokers in sin. But the demons incite us not only to mortal sin, but also to venial sin, when they cannot do worse. Therefore, they also torture those souls who are in purgatory for venial sins. Praeterea, purgatio a peccatis competit justis et in hac vita et post hanc vitam. Sed in hac vita purgantur per poenas a diabolo inflictas, sicut patet de Job. Ergo etiam post hanc vitam punientur a daemonibus purgandi. Obj. 2: Furthermore, purification from sins applies to the just both in this life and after this life. But in this life they are purified through the sufferings inflicted by the devil, as is seen in the case of Job. Therefore those to be purified after this life are also punished by demons. Sed contra, injustum est ut qui de aliquo triumphavit, ei subjiciatur post triumphum. Sed illi qui sunt in purgatorio, de daemonibus triumphaverunt sine peccato mortali decedentes. Ergo non subjicientur eis puniendi per eos. On the contrary, it is unjust that someone who has triumphed over another be subject to him after the triumph. But those who are in purgatory have triumphed over the demons by dying without mortal sin. Therefore, they will not be subject to them by being punished by them. Quaestiuncula 1 Response to Quaestiuncula 1 Respondeo dicendum ad primam quaestionem, quod ex illis quae supra determinata sunt, satis potest constare, purgatorium esse post hanc vitam. Si enim per contritionem deleta culpa non tollitur ex toto reatus poenae, nec etiam semper venialia dimissis mortalibus tolluntur; et justitia Dei hoc exigit ut peccatum per poenam debitam ordinetur; oportet quod ille qui post contritionem de peccato et absolutionem decedit ante satisfactionem debitam, quod post hanc vitam puniatur; et ideo illi qui purgatorium negant, contra divinam justitiam loquuntur; et propter hoc erroneum est, et a fide alienum. Unde Gregorius Nyssenus post praedicta verba subjungit: hoc praedicamus, dogma veritatis servantes, et ita credimus. hoc etiam universalis Ecclesia tenet, pro defunctis exorans ut a peccatis solvantur; quod non potest nisi de illis qui sunt in purgatorio intelligi. Ecclesiae autem auctoritati quicumque resistit, haeresim incurrit. To the first question, I answer that from the things that have been determined above, it is clear enough that there is a purgatory after this life. For if after guilt is effaced through contrition, the debt of punishment is not entirely taken away, nor are venial sins always taken away when mortal ones are forgiven, and God’s justice requires that sin be ordered by due punishment, a person who dies after contrition and absolution for sin but before making the due satisfaction must be punished after this life. And therefore those who deny purgatory are speaking against divine justice. And because of this, it is erroneus and contrary to the faith. Therefore, Gregory of Nyssa adds after the words quoted, this we preach, preserving the dogma of truth, and so we believe. The universal Church also holds this when it prays for the dead that they be released from their sins, which can only be understood about those who are in purgatory. Now anyone who opposes the Church’s authority incurs heresy. Ad primum ergo dicendum, quod auctoritas illa loquitur de labore operationis ad merendum et non merendum, et non de labore passionis ad purgandum. Reply Obj. 1: That text is speaking about the labor of working for meriting and not meriting, and not about the labor of suffering for purification. Ad secundum dicendum, quod malum non habet causam perfectam, sed ex singularibus defectibus contingit; sed bonum ex una causa perfecta consurgit, ut Dionysius dicit; et ideo quilibet defectus impedit a perfectione boni; sed non quodlibet bonum impedit consummationem aliquam mali; quia nunquam est malum sine aliquo bono: et ideo peccatum veniale impedit habentem caritatem ne ad perfectum bonum deveniat, scilicet vitam aeternam, quamdiu purgatur; sed peccatum mortale non potest impediri per aliquod bonum adjunctum, quo minus statim ad ultimum malorum perducat. Reply Obj. 2: Evil does not have a complete cause, but comes about from particular defects, whereas good arises from one complete cause, as Dionysius says. And so any defect prevents the perfection of the good, but not any good would prevent some consummation of an evil, for there is never an evil without some good. And therefore venial sin prevents someone who has charity from reaching the perfect good, namely, eternal life, until he is purified. But mortal sin cannot be prevented by having some good attached to it such that it would lead less directly to the last of evils. Ad tertium dicendum, quod ille qui in peccatum mortale incidit, omnia bona ante acta mortificat; et quae in peccato mortali existens facit, mortua sunt; quia ipse Deum offendens, omnia bona meretur amittere, quae a Deo habet. Unde ei qui in peccato mortali decedit, non manet aliquod praemium post hanc vitam, sicut manet aliquando poena ei qui in caritate decedit, quae non semper delet omne malum quod invenit, sed solum hoc quod est sibi contrarium. Reply Obj. 3: The person who falls into mortal sin puts to death all his previous good acts, and those that he does while remaining in mortal sin are dead. For he who offends God deserves to lose all the goods that he has from God. Consequently, no reward remains after this life for someone who dies in mortal sin, the way that sometimes punishment remains for one who dies in charity, which does not always blot out every evil that it encounters, but only what is contrary to itself. Quaestiuncula 2 Response to Quaestiuncula 2 Ad secundam quaestionem dicendum, quod de loco purgatorii non invenitur aliquid expresse determinatum in Scriptura, nec rationes possunt ad hoc efficaces induci. Tamen probabiliter, et secundum quod consonat magis sanctorum dictis, et revelationi factae multis, locus purgatorii est duplex. Unus secundum legem communem; et sic locus purgatorii est locus inferior inferno conjunctus, ita quod idem ignis sit qui damnatos cruciat in inferno, et qui justos in purgatorio purgat; quamvis damnati secundum quod sunt inferiores merito, et loco inferiores ordinandi sint. Alius est locus purgatorii secundum dispensationem; et sic quandoque in diversis locis aliqui puniti leguntur, vel ad vivorum instructionem, vel ad mortuorum subventionem, ut viventibus eorum poena innotescens, per suffragia Ecclesiae mitigaretur. Quidam tamen dicunt, quod secundum legem communem locus purgatorii est ubi homo peccat; quod non videtur probabile, quia simul potest homo puniri pro peccatis quae in diversis locis commisit. Quidam vero dicunt quod puniuntur supra nos secundum legem communem; quia sunt medii inter nos et Deum quantum ad statum. Sed hoc nihil est; quia non puniuntur pro eo quod supra nos sunt, sed pro eo quod est infimum in eis, scilicet peccatum. To the second question, it should be said that concerning purgatory’s location, nothing specific is expressly found in Scripture, nor can one offer effective arguments about it. Yet probably, and according to what agrees most with the words of the saints and the revelation made to many, there are two places for purgatory. One, according to the general law, according to which purgatory’s location is a lower place connected with hell, so that it is the same fire that torments the damned in hell and purifies the just in purgatory; although the damned, as lower in merit, are also relegated to a lower place. There is another place for purgatory by special dispensation; and this is why it is read sometimes that certain people are punished in different places, whether for the instruction of the living, or for the assistance of the dead, so that by making their suffering known to the living, it might be reduced by the Church’s intercession. Some people say that according to the general law purgatory’s place is wherever a man sins, but this does not seem probable, since a man can be punished at the same time for sins that he committed in different places. Other people say that they are punished above us according to the general law, for they are in a middle place between us and God according to their state. But this is nothing, for they are not punished for being above us, but for what is lowest in them, namely, sin. Ad primum ergo dicendum, quod ignis purgatorius est aeternus quantum ad substantiam, sed temporalis quantum ad effectum purgationis. Reply Obj. 1: The fire of purgatory is eternal as to its substance, but temporal as to the effect of purification. Ad secundum dicendum, quod poena inferni est ad affligendum; et ideo nominatur omnibus illis quae hic nos affligere consueverunt; sed poena purgatorii est principaliter ad purgandum reliquias peccati; et ideo sola poena ignis purgatorio attribuitur, quia ignis habet purgare et consumere. Reply Obj. 2: The punishment of hell exists for the sake of affliction, and so it is named from all those things that usually afflict us here. But the punishment of purgatory is chiefly for purifying the traces of sin, and so only the punishment of fire is attributed to purgatory, because fire has the capacity to purify and consume. Ad tertium dicendum, quod ratio illa procedit secundum dispensationem specialem, et non secundum legem communem. Reply Obj. 3: That argument proceeds according to a special dispensation, and not according to the general law. Quaestiuncula 3 Response to Quaestiuncula 3 Ad tertiam quaestionem dicendum, quod in purgatorio erit duplex poena: una damni, inquantum scilicet retardantur a divina visione; alia sensus, secundum quod ab igne corporali punientur; et quantum ad utrumque poena purgatorii minima excedit maximam poenam hujus vitae. Quanto enim aliquid magis desideratur, tanto ejus absentia est molestior. Et quia affectus quo desideratur summum bonum, post hanc vitam in animabus sanctis est intensissimus, quia non retardatur affectus mole corporis, et etiam quia terminus fruendi summo bono jam advenisset, nisi aliquid impediret; ideo de tardatione maxime dolent. Similiter etiam cum dolor non sit laesio, sed laesionis sensus; tanto aliquis magis dolet de aliquo laesivo, quanto magis est sensitivum; unde laesiones quae fiunt in locis maxime sensibilibus, sunt maximum dolorem causantes. Et quia totus sensus corporis est ab anima; ideo si in ipsam animam aliquod laesivum agat, de necessitate oportet quod maxime affligatur. Quod autem anima ab igne corporali patiatur, hoc ad praesens supponimus, quia de hoc infra, dist. 44, qu. 3, art. 3, quaestiunc. 3, in corp., dicetur. Et ideo oportet quod poena purgatorii quantum ad poenam damni et sensus excedat omnem poenam istius vitae. Quidam autem assignant rationem ex hoc quod anima tota punitur, non autem corpus. Sed hoc nihil est; quia sic poena damnatorum esset minor post resurrectionem quam ante; quod falsum est. To the third question, it should be said that in purgatory there are two punishments: one of loss, namely, inasmuch as souls are held back from the divine vision; the other, of sense, according as they are physically punished by fire. And in both, the least punishment of purgatory exceeds the greatest punishment of this life. For the more something is desired, the more troubling is its absence. And because the affection by which the highest good is desired in holy souls after this life is the most intense, since the affection is not held back by the weight of the body, and since the enjoyment of the highest good would have arrived by then had nothing impeded it; for these reasons they suffer extremely from this delay. Similarly, because sorrow is not so much due to an injury but to the sensation of the injury, the more sensitive someone is, the more he suffers from anything harmful, which is why the injuries that happen in the most sensitive places are the most painful. And since all the sensation of the body is from the soul, for this reason if anything injurious is at work in the soul itself, it necessarily must be most afflicted. Now, for the moment we will suppose that the soul suffers from a physical fire, for it will be discussed later, in Distinction 44, Question 3, Article 3, Subquestion 3. And therefore the punishment of purgatory in the suffering of loss and of sense exceeds every punishment of this life. Some people argue this conclusion from the fact that the whole soul is punished without the body. But there is nothing in this, for then the punishment of the damned would be less after the resurrection than before, which is false. Ad primum ergo dicendum, quod quamvis anima sit minus passiva quam corpus, tamen est magis cognoscitiva passionis; et ubi est major passionis sensus, ibi est major dolor, etiam si sit minor passio. Reply Obj. 1: Although the soul is less susceptible to harm than the body, nevertheless it is more aware of suffering. And where there is greater sense of suffering there is greater pain, even if there is less harm. Ad secundum dicendum, quod acerbitas illius poenae non est tantum ex quantitate peccati, quantum ex dispositione puniti; quia idem peccatum gravius punitur ibi quam hic: sicut ille qui est melioris complexionis, magis punitur eisdem plagis impositis quam alius; et tamen judex utrique easdem plagas pro eisdem culpis inferens, juste facit. Reply Obj. 2: The severity of that punishment is not so much from the amount of sin as from the disposition of the one punished, for the same sin is punished more heavily there than here; just as someone who has a finer complexion is punished more than another by the same lashes inflicted, and yet the judge, imposing the same number of lashes on both for the same faults, acts justly. Et per hoc etiam patet solutio ad tertium. And by this the answer to the third objection is clear. Quaestiuncula 4 Response to Quaestiuncula 4 Ad quartam quaestionem dicendum, quod aliquid dicitur voluntarium dupliciter. Uno modo voluntate absoluta; et sic nulla poena est voluntaria, quia ex hoc est ratio poenae, quod voluntati contrariatur. Alio modo dicitur aliquid voluntarium voluntate conditionata, sicut ustio est voluntaria propter sanitatem consequendam; et sic aliqua poena potest esse voluntaria dupliciter. Uno modo, quia per poenam aliquod bonum acquirimus; et sic ipsa voluntas assumit poenam aliquam, ut patet in satisfactione; vel etiam quia ille libenter eam accipit, et non vellet eam non esse, sicut accidit in martyrio. Alio modo, quia quamvis per poenam nullum bonum nobis accrescat, tamen sine poena ad bonum pervenire non possumus, sicut patet de morte naturali; et tunc voluntas non assumit poenam, et vellet ab ea liberari; sed eam supportat; et quantum ad hoc voluntaria dicitur; et sic poena purgatorii est voluntaria. Quidam autem dicunt, quod non est aliquo modo voluntaria, quia sunt ita absorpti poenis, quod nesciunt se per poenam purgari, sed putant se esse damnatos. Sed hoc est falsum; quia nisi scirent se liberandos, suffragia non peterent, quod frequenter faciunt. To the fourth question, it should be said that something is called voluntary in two ways. In one way, by an absolute will, and no punishment is voluntary in this way, for the notion of punishment involves that it be contrary to the will. In another way, something is said to be voluntary by a conditional will, as burning is voluntary because of the health that will result; and in this way a punishment can be voluntary in two ways. In one way, because by this punishment we acquire some good, and so the will itself takes on a punishment, as is seen in the case of satisfaction; or also because someone accepts it willingly, and would not wish it not to be, as happens in martyrdom. In the other way, because although no good accrues to us by the punishment, nevertheless we cannot attain the good without the punishment, as is seen in the case of natural death. And then the will does not take on the punishment but wishes to be freed from it; and yet the will endures it, and to this extent it is said to be ‘voluntary.’ And this is how the punishment of purgatory is voluntary. Now some people say that it is not voluntary in any way, for the souls are so absorbed by their sufferings that they do not know they are being purified by them, but they believe themselves to be damned. But this is false: for unless they knew they would be freed, they would not beg for prayers, which they often do.