Praeterea, omnes angeli astabunt divino judicio; unde Apocal. 7, 2: et omnes angeli stabant in circuitu throni. Sed virtutes nominant unum specialem ordinem in angelis. Ergo non potius de eis dici debuit quod moveantur quam de aliis angelis. Obj. 3: Furthermore, all the angels will stand before the divine judgment: and all the angels stood round about the throne (Rev 7:11). But ‘virtues’ names one specific order among the angels. Therefore it should not have been said specifically that they will be moved rather than the other angels. Sed contra est quod dicitur Job 26, 2: columnae caeli pavent adventum ejus. Sed columnae caeli non possunt intelligi nisi per virtutes caelorum. Ergo virtutes commovebuntur. On the contrary, it is said: the pillars of heaven tremble at his coming (Job 26:11). But the pillars of heaven can only be understood as the virtues of heaven. Therefore the virtues will be greatly moved. Praeterea, Matth. 24, 29, dicitur: stellae cadent de caelo, et virtutes caelorum movebuntur. Furthermore, it is said: stars shall fall from heaven and the virtues of heaven shall be moved (Mt 24:29). Quaestiuncula 4 Quaestiuncula 4 Ulterius. Videtur quod judicium non fiet in valle Josaphat, aut in loco circumstante. Quia ad minus oportet omnes judicandos in terra stare, aut eos tantum levari in nubibus quorum erit judicare. Sed tota terra promissionis capere non posset multitudinem judicandorum. Ergo non potest esse quod circa vallem sit judicium. Obj. 1: Moreover, it seems that the judgment will not take place in the valley of Jehoshaphat or the surrounding area. For it is at least necessary for all those to be judged to stand on the earth or only for those to be lifted in the clouds who will have the task of judging. But the whole of the Promised Land could not hold the multitude of those to be judged. Therefore it cannot be the case that the judgment will be around this valley. Praeterea, sicut supra dictum est, Christo in humanitate datum est judicium, ut juste judicet, qui injuste judicatus est. Sed ipse injuste judicatus est in praetorio Pilati, et sententiam injusti judicii in Golgotha suscepit. Ergo loca illa magis determinari debent ad judicium. Obj. 2: Furthermore, as was said above, judgment has been given to Christ in his humanity that he who was unjustly judged may judge justly. But he was unjustly judged in Pilate’s praetorium and bore the sentence of unjust judgment in Golgotha. Therefore these places should instead be designated for the judgment. Praeterea, nubes fiunt ex resolutione vaporum. Sed tunc nulla erit evaporatio vel resolutio. Ergo non poterit esse quod justi in nubibus obviam Christo in aera rapiantur; et sic oportebit et bonos et malos esse in terra; et ita locus multo amplior requireretur quam sit ista vallis. Obj. 3: Furthermore, clouds come from the resolution of vapors. But at that time there will be no evaporation or resolution. Therefore it cannot be the case that the just will be taken up in the clouds to meet Christ in the air. And so it will be necessary for both the good and the wicked to be on the earth. And thus a place much larger will be required than this valley. Sed contra est quod dicitur Joelis 3, 2: congregabo omnes gentes, et deducam eas in vallem Josaphat, et disceptabo ibi cum eis. On the contrary, it is said: I will gather all the nations and bring them down to the valley of Jehoshaphat, and I will enter into judgment with them there (Joel 3:2). Praeterea, actuum 1, 2, dicitur: quemadmodum vidistis eum ascendentem in caelum, ita veniet. Sed ipse ascendit de monte oliveti, qui praeeminet valli Josaphat. Ergo et circa loca illa ad judicandum veniet. Furthermore, it is said: he who was taken up from you into heaven will come in the same way as you saw him go into heaven (Acts 1:11). But he ascended from the Mount of Olives, which rises above the valley of Jehoshaphat. Therefore he will also come to judge in this area. Quaestiuncula 1 Response to Quaestiuncula 1 Respondeo dicendum ad primam quaestionem, quod, sicut supra dictum est, Christus ad judicandum veniens, in forma gloriosa apparebit propter auctoritatem quae judici debetur. Ad dignitatem autem judiciariae potestatis pertinet habere aliqua indicia quae ad reverentiam et subjectionem inducant; et ideo adventum Christi ad judicium venientis multa signa praecedent, ut corda hominum in subjectionem venturi judicis adducantur, et ad judicium praeparentur hujusmodi signis commoniti. Quae autem sint ista signa, de facili non potest sciri. Signa enim quae in Evangeliis leguntur, ut Augustinus dicit, ad Hesychium de fine mundi, non solum pertinent ad adventum Christi ad judicium, sed etiam ad tempus destructionis Hierusalem, et ad adventum Christi, quo Christus continue Ecclesiam suam visitat; ita quod forte, si diligenter advertantur, nullum eorum invenitur ad futurum adventum pertinere, ut ipse dicit; quia illa signa quae in Evangeliis tanguntur, sicut pugnae et terrores et hujusmodi, a principio humani generis fuerunt; nisi forte dicatur, quod tunc temporis magis invalescent; sed secundum quam mensuram circumstantiae vicinum adventum denuntient, incertum est. Signa vero quae Hieronymus ponit, non asserit, sed in annalibus Judaeorum se ea reperisse scripta dicit: quae etiam valde parum verisimilitudinis habent. I answer that, as was said above, Christ coming to judge will appear in glorious form because of the authority that a judge is due. Now it pertains to the dignity of judiciary power to have certain signs inducing reverence and subjection. And thus many signs will precede the arrival of Christ when he comes for judgment so that the hearts of men may be led to subjection to the coming judge and, admonished by such signs, prepared for judgment. But as to what these signs are, this cannot be easily known. For, as Augustine says in a letter to Hesychius on the end of the world, the signs that we read of in the Gospels pertain not only to Christ’s coming for judgment but also to the time of the destruction of Jerusalem and that coming of Christ by which Christ continuously visits his Church. So that perhaps if these signs are diligently considered we find that none of them pertains to the future coming, as he says. For the signs touched on in the Gospels, such as strife, terrors, and so forth, have existed from the beginning of the human race, unless perhaps it is said that they will grow much worse at that time. But as to what measure of the circumstances would indicate the second coming was near, that is uncertain. The signs that Jerome gives, however, he does not assert but says that he found them written in the annals of the Jews, which also contain very little plausibility. Ad primum ergo dicendum, quod secundum Augustinum in Lib. ad Hesychium praedicto, circa finem mundi erit universalis persecutio malorum contra bonos; unde simul aliqui timebunt, scilicet boni; et aliqui securi erunt, scilicet mali. Quod autem dixerunt: pax et securitas, ad malos referendum est, qui signa futuri judicii parvipendent; ad bonos vero pertinet quod dicitur Luc. 21, 26: arescentibus hominibus prae timore, etc. Vel potest dici, quod omnia illa signa quae circa judicium erunt, infra tempus judicii computantur, ut sic dies judicii omnia illa contineat. Unde quamvis ex signis apparentibus circa diem judicii homines terreantur, ante tamen quam signa illa apparere incipiant, in pace et securitate se impii esse credent, post mortem Antichristi non statim videntes mundum consummari, ut existimabant. Reply Obj. 1: According to Augustine in the letter to Hesychius mentioned above, around the end of the world there will be a universal persecution of the wicked against the good. This is how at the same time some, namely, the good, will fear and some, namely, the wicked, will feel secure. Now when they said peace and security, this is to be referred to the wicked, who will give too little consideration to the signs of the future judgment, whereas when it is said: men fainting for fear (Lk 21:26), this pertains to the good. Or we may say that all these signs that will happen around the judgment are reckoned as falling within the time of judgment such that the day of judgment contains all of them. Hence even though people will be terrified by the signs appearing around the day of judgment, before these signs begin to appear the impious will believe themselves to be in peace and security, not immediately seeing the world consummated after the death of the Antichrist, as they had thought. Ad secundum dicendum, quod dies Domini dicitur sicut fur venire, quia ignoratur determinatum tempus, quod per signa illa cognosci non poterit; quamvis etiam sub die judicii comprehendi possint omnia illa manifestissima signa quae immediate praecedent judicium, ut dictum est. Reply Obj. 2: The day of the Lord is said to come like a thief because its definite time is unknown, being unable to be known through the signs, although all the most manifest signs that will immediately precede the judgment can also be included under the day of judgment, as has been said. Ad tertium dicendum, quod in primo adventu Christus venit occultus, quamvis determinatum tempus esset prius praecognitum a prophetis; et ideo non oportebat hujusmodi signa in primo adventu apparere, sicut apparebunt in secundo adventu, in quo manifestus veniet, quamvis determinatum tempus sit occultum. Reply Obj. 3: At his first coming Christ came hidden, though the determinate time was previously foreknown by the prophets. And thus at the first coming it was not necessary for signs to appear such as will appear at the second coming, in which he will come manifest, though the determinate time is hidden. Quaestiuncula 2 Response to Quaestiuncula 2 Ad secundam quaestionem dicendum, quod si loquamur de sole et luna quantum ad ipsum momentum adventus Christi, sic non est credibile quod obscurentur sui luminis privatione; quia totus mundus innovabitur Christo veniente, et sanctis surgentibus, ut dictum est. Si autem loquamur de eis secundum tempus propinquum ante judicium, sic esse poterit quod sol et luna et alia caeli luminaria, sui luminis privatione obscurabuntur vel diversis temporibus, vel simul, divina virtute faciente ad hominum terrorem. To the second question, it should be said that if we are speaking of the sun and moon as regards the very moment of Christ’s coming, then it is not credible that they would be darkened by the privation of their light. For the whole world will be renewed when Christ comes and the saints arise, as has been said. If, however, we are speaking of them with reference to a time shortly before the judgment, then it will be possible for the sun, the moon, and the other luminaries of heaven to be darkened by the privation of their light, either at different times or at the same time, with divine power doing this to terrify men. Ad primum ergo dicendum, quod Rabanus loquitur quantum ad tempus judicii praecedens. Reply Obj. 1: Rabanus is speaking with regard to the time preceding the judgment. Ad secundum dicendum, quod lux est in corporibus caelestibus non solum ad causandum generationem in istis inferioribus, sed etiam ad eorum perfectionem et decorem; unde non oportet quod cessante generatione, lux corporum caelestium cesset, sed magis augeatur. Reply Obj. 2: Light is in the heavenly bodies not only to cause generation in these lower bodies but also for their perfection and beauty. And so when generation ceases the light of the heavenly bodies need not cease but will rather be increased. Ad tertium dicendum, quod non videtur esse probabile, ut dictum est, quod qualitates elementares removeantur ab elementis, quamvis quidam hoc posuerint. Si tamen removerentur, non est simile de eis et de luce, eo quod qualitates elementares habent ad invicem contrarietatem, unde agunt corrumpendo; lux autem non est principium actionis per viam contrarietatis, sed per viam principii regulantis contraria, et ad concordiam reducentis. Nec est etiam simile de motu corporum caelestium: motus enim est actus imperfecti; unde et tolli debet, quando tolletur imperfectio; quod de luce non potest dici. Reply Obj. 3: As has been said, it does not seem probable that the elemental qualities would be removed from the elements, although some have posited this. Yet if they were removed, it is not the same with them as with light by the fact that the elemental qualities possess contrareity to one another and so they act by corrupting. Light, however, is the principle of action not by way of contrareity but by way of a principle regulating contraries and reducing them to harmony. Nor is the case similar with the motion of the heavenly bodies. For motion is the act of the imperfect. Therefore it should also be taken away when imperfection will be taken away, which cannot be said of light. Quaestiuncula 3 Response to Quaestiuncula 3 Ad tertiam quaestionem dicendum, quod virtutes in angelis dupliciter dicuntur, ut patet per Dionysium. Quandoque enim nomen virtutum uni ordini appropriatur, qui secundum ipsum est medius mediae hierarchiae; secundum vero Gregorium est supremus infimae hierarchiae. Alio modo accipitur communiter pro omnibus caelestibus spiritibus; et utroque modo potest accipi in proposito. In littera enim exponitur prout accipitur secundo modo, scilicet pro omnibus angelis; et tunc dicuntur moveri propter admirationem novitatis quae in mundo erit, sicut in littera dicitur. Potest etiam exponi prout virtutes est proprium nomen ordinis; et tunc ordo ille dicitur moveri prae aliis ratione effectus: quia illi ordini secundum Gregorium attribuitur miracula facere, quae maxime circa illud tempus fient; vel quia ordo ille, cum sit de media hierarchia, secundum Dionysium, non habet potentiam limitatam, unde oportet quod ejus ministerium sit circa causas universales; unde proprium officium virtutum esse videtur corpora caelestia movere, quae sunt causa eorum quae in natura inferiori aguntur; et hoc etiam ipsum nomen sonat, quia virtutes caelorum dicuntur. Tunc ergo movebuntur, quia ab effectu cessabunt, ulterius corpora caelestia non moventes; sicut nec angeli qui sunt ad custodiam hominum deputati, ulterius custodiae officio vacabunt. To the third question it should be said that we speak of virtues among the angels in two ways, as is clear from Dionysius. For sometimes the name ‘virtues’ is appropriated to a single order, which according to Dionysius is the middle order of the middle hierarchy and according to Gregory is the highest of the lowest hierarchy. In the other way, ‘virtues’ is taken generally for all the heavenly spirits. And it can be taken in both ways in the case in question. For in the text it is explained as being taken in the second way, namely for all the angels, and then they are said to be moved on account of wonder at the newness that will be in the world, as it says in the text. ‘Virtues’ can also be explained as being the proper name of an order, and then this order is said to be moved more than the others by reason of the effect. For, according to Gregory, we attribute to this order the working of miracles, which will occur most of all around that time. Or else because this order, since it pertains to the middle hierarchy according to Dionysius, does not have a limited power. Hence its ministry must concern universal causes. This is why the proper task of the virtues seems to be moving the heavenly bodies, which are the cause of what goes on in lower nature. And this, too, is reflected in their name, since they are called the ‘virtues of heaven.’ Therefore they will be moved at that time because they will cease from their effect, no longer moving the heavenly bodies, just as the angels who are deputed for the guardianship of men will no longer devote themselves to the task of guardianship. Ad primum ergo dicendum, quod mutatio illa non variat aliquid quod ad eorum statum pertineat, sed refertur vel ad effectus eorum, qui immutari possunt sine eorum mutatione, vel ad novam rerum considerationem, quam prius secundum species concreatas videre non potuerant. Hanc autem vicissitudinem cogitationum ab eis beatitudo non tollit; unde dicit Augustinus, quod Deus movet creaturam spiritualem per tempora. Reply Obj. 1: This change does not vary something pertaining to their state but refers either to their effects, which can be changed without their being changed, or to a new consideration of things that they were previously unable to see in their concrete species. But beatitude does not take away this interchange of thoughts from them. Hence Augustine says that God moves the spiritual creature through time. Ad secundum dicendum, quod admiratio solet esse de his quae nostram cognitionem excedunt vel facultatem; et secundum hoc virtutes caelorum admirabuntur divinam virtutem alia facientem, inquantum ab ejus imitatione et comprehensione deficiunt; per quem modum dixit Agnes, quod ejus pulchritudinem et sol et luna mirantur; et sic non ponitur in angelo ignorantia, sed tollitur Dei comprehensio. Reply Obj. 2: Wonderment is usually about what exceeds our knowledge or capacity. And in this regard the virtues of heaven will wonder at the divine power doing other things, inasmuch as they fall short of imitating or comprehending it, after the manner whereby Agnes said: sun and moon wonder at its beauty. And in this way we do not posit ignorance in the angels but rather exclude their comprehension of God. Ad tertium patet responsio ex dictis. Reply Obj. 3: The reply to the third objection is clear from what has been said. Quaestiuncula 4 Response to Quaestiuncula 4 Ad quartam quaestionem dicendum, quod qualiter illud judicium sit futurum, et quomodo homines ad judicium conveniant, non potest multum per certitudinem sciri; tamen probabiliter potest colligi ex Scripturis, quod circa locum montis oliveti descendet, sicut et inde ascendit; ut idem esse ostendatur qui ascendit et qui descendit. To the fourth question, it should be said that not much can be known with certitude about how that judgment will take place and how men will gather together for judgment, though it can be gathered with some probability from the Scriptures that he will descend around the place of the Mount of Olives, as he also ascended from that place, to show that the one who descends and the one who ascended are the same. Ad primum ergo dicendum, quod magna multitudo in parvo spatio comprehendi potest. Sufficit autem ponere quantumcumque spatium circa locum illum ad capiendum multitudinem judicandorum, dummodo ab illo spatio Christum videre possint, qui in aere eminens, et maxima claritate refulgens, a longinquo inspici poterit. Reply Obj. 1: A great multitude can be held in a small space. But it suffices to posit any amount of space around that place to contain the multitude of those to be judged as long as they can see Christ from that space. Being above in the air and shining with greatest clarity, he will be able to be seen from far away. Ad secundum dicendum, quod quamvis Christus per hoc quod injuste judicatus est, judiciariam potestatem meruerit, non tamen judicabit in forma infirmitatis, in qua injuste judicatus est, sed in forma gloriosa, in qua ad patrem ascendit; unde locus ascensionis magis competit judicio quam locus ubi condemnatus est. Reply Obj. 2: Even though Christ merited judiciary power through being unjustly judged, he will not judge in the form of weakness, in which he was unjustly judged, but in the glorious form in which he ascended to the Father. And so the place of the Ascension is more appropriate for judgment than the place where he was condemned. Ad tertium dicendum, quod nubes hic appellantur, ut quidam dicunt, quaedam densitates lucis resplendentis a corporibus sanctorum, et non aliquae evaporationes ex terra et aqua. Vel potest dici, quod nubes illae generabuntur divina virtute ad ostendendum conformitatem in adventu ad judicium et ascensionem; ut qui ascendit in nube ad judicium veniat. Nubes etiam propter refrigerium misericordiam indicant judicantis. Reply Obj. 3: As some say, what are called ‘clouds’ here are certain densities of the light shining from the bodies of the saints, not evaporations from earth and water. Or it may be said that these clouds will be generated by divine power to show the conformity between Christ’s coming for judgment and his Ascension, so that he who ascended on a cloud should come to judge. Because they are refreshing, clouds also indicate the mercy of the one who judges. Quaestio 2 Question 2 De innovatione mundi The Renewal of the World Deinde quaeritur de innovatione mundi; et circa hoc quaeruntur quinque: Next the renewal of the world is inquired about; and here five questions arise: primo, utrum innovatio mundi sit futura; first, whether there is going to be a renewal of the world; secundo, utrum mundo innovato motus corporum caelestium cesset; second, whether the motion of the heavenly bodies will cease when the world is renewed; tertio, utrum caelestia corpora majori claritate refulgeant; third, whether the heavenly bodies will shine with greater clarity; quarto, utrum elementa aliqua claritatis gloria ornentur; fourth, whether certain elements will be adorned with the glory of clarity;