ENDNOTES


ENDNOTES

[1] The Sermons of Tauler, translated by Hugueny, 1935, 1, 76 ff., 201-3; III, 52.

[2] Ia Iae. q. 30. a.4.

[3] This depth of human sensibility is less noticeable in the order of good, because in this order it disposes us to love a spiritual good which is not accessible except to the spiritual will. We have illustration of this in the love of family and of fatherland, if this love is fastened on the common good which is above all a matter of justice and equity.

On the contrary, the sensibility of a depraved person looks for the infinite in sense goods. He asks of them what they cannot give. As a result he falls into disillusion and disgust, since nothing can longer please him.

[4] Ia IIae, q 30, a. 4.

[5] 2 Ibid., q. 2, a. 8.

[6] The beatitude of man cannot be found in any created good, for beatitude is a perfect good, something that totally satisfies the appetite. Otherwise it would not be the last end and there would still be something to desire. Now the object of the will, which is the human appetite, is universal good, just as the object of the intellect is universal truth. Hence it is clear that nothing can satisfy the will of man except universal good. Now this universal good cannot be found in anything created, but only in God, because creatures have nothing but a share in goodness. Therefore God alone can fill the will of man. Ia IIae, q.2, a. 8.

[7] Ia IIae, q.31, a.5; q.32, a.2; q.33, a.2.

[8] Ia IIae, q. 28, a.4 ad 2; IIIa, q. 23, a. I ad 3.

[9] Ps. 16:15.

[10] Ia IIae, q. 10, a.2.

[11] Ibid., q.4, a.4.

[12] Ia, q.105, a.4.

[13] Here we have a case of reciprocal causality, between the intellect which guides and the will which consents. We have here, as it were, a marriage which is not concluded except when the will has said yes.

[14] See Ia IIae, q. 10, a. 2 ad 2.

[15] John 10:18; 15:10; 14:31; Phil. 2:8. We have developed this doctrine else where in The Savior and His Love for Us. The Savior's sinless liberty is a pure image of the sinless liberty of God Himself.

[16] Ia IIae, q.18, a.9.

[17] 1 John 2:16.

[18] City of God, Bk. XIV, chap. 28.

[19] Acts 4:16.

[20] Judith 8:22.

[21] Wisd. 7:27.

[22] 6 John 15:15.

[23] IIa IIae, q. 24, a. 7.

[24] "I have walked in the way of Thy commandments, since Thou hast widened my heart." Ps. 118:32.

[25] 1 Cor. 13:8.

[26] John 3:36; 5:24; 6:40, 47.

[27] 1 Cor. 4:7.

[28] Ps. 126:1.

[29] Eph. 4:13.

[30] Matt. 13:8.

[31] Insitutio spiritualis, chap. 12. See also The Sermons of Tauler chap. 1, pp. 74-82, 105-20.

[32] Ia, q.54, a.1; q.77, a.1, 2.

[33] Ibid.

[34] The Ascent of Carmel, Bk. II, chap. 30. St. John of the Cross, like Tauler, speaks the concrete and descriptive language of experimental psychology, not the ontological and abstract language of rational psychology.

[35] Consolationes ad Stagir., Bk. III.

[36] Prov. 3:11; Heb. 12:6.

[37] 1 John 15:2.

[38] 1 Cor. 4:12.

[39] The Dark Night, Bk. I, chap. 3.

[40] Ibid., Bk. II, chap. 2.

[41] Ibid., Bk. II, chap. 2.

[42] Life of St. Theresa of the Infant Jesus, chap. 9 (toward the end).

[43] Deut. 6:5; Luke 10:27.

[44] Acts 5:14.

[45] IIIa, q.84, a.5; q.85.

[46] Bossuet, Defense of Tradition, Bk. XI, chaps. 4-8

[47] IIa IIae, q. 14.

[48] Ibid., q109, a.8.

[49] Ecclus. 18:21.

[50] Luke 3:3.

[51] Mark 1:15.

[52] Luke 13:5.

[53] Rome 2:5.

[54] Apoc. 2:16.

[55] Ia IIae, q.76-78; IIa IIae, q.15, a.1. Dict. Theol. Cath., "Impenitence".

[56] St. John Bosco came to the bed of a dying Freemason. This Freemason said to him: "Don't speak to me of religion. Otherwise here is a revolver whose bullet is for you and another one whose bullet is for me." "Well, then" said the saint, "let us speak of something else." Then Bosco spoke to him of Voltaire, relating the latter's life. Toward the end of his account, Bosco aid: "Some say that Voltaire never repented and had a bad death. This I do not say, because I do not know." "You mean," said the Freemason, "that even Voltaire could repent?" "Oh, certainly." "Then I, too, could repent." Thus this man who was in despair seems to have had a good death.

A prison chaplain, a holy priest, while assisting a condemned criminal who would not go to confession, ended his words as follows: "Well, then, if you wish to be lost, just be lost." When beatification was in question, this chaplain, by reason of this word, was judged unworthy of beatification, since he seemed to doubt the mercy and possibility of return to God.

[57] Cf. St. Ambrose, De poenitentia, chaps. 10-12; St. Jerome, Epist. 147, ad Sabinianum; St. Augustine, Sermons 351, 352; St. John Chrysostom, Nine Homilies on Penitence, P.G., XLIX, 277 ff.; St. Bernard, De conversione ad clericos; Bossuet, Sermon for the First Sunday of advent.

[58] Isa. 5:20-21.

[59] Ezech. 33:11, 14, 16.

[60] 1 Tim. 2:4

[61] Denz., no. 804.

[62] Luke 10:27.

[63] IIa IIae, q. 13, a.4; IIIa, q. 86; a. 1; Contra Gentes, Bk. IV, chap. 89.

[64] Easter Retreat at Notre Dame, 1888, 3rd instruction.

[65] Let us not forget that attrition, which disposes us to receive the sacrament of penance and justifies with that sacrament, must always be supernatural. According to the Council of Trent, attrition presupposes the grace of faith and of hope, and must detest sin as an offense against God. Denz., no. 798. Now this presupposes, probably, as in the baptism of adults, an initial love of God as the source of all justice. Denz., no. 798. We cannot detest a lie without loving the truth, we cannot detest injustice without beginning to love justice and Him who is the source of all justice.

[66] St. Augustine, De dono perseverantiae, chaps. 13, 14, 17; St. Thomas, Ia IIae, q.109, a. 1, 2, 4, 9, 10; q.114, a.9; IIa IIae, q. 137, a.2. See the commentaries of Cajetan, John of St. Thomas, the Salmanticenses, Gonet, Billuart, and Hugon. See also Dict. theol. cath., "Perseverance finale," by A. Michel.

[67] Wis. 4:11-13.

[68] 1 Pet 5:10.

[69] Phil. 1:6.

[70] Rom 8:28-33.

[71] Rom 9:14.

[72] De dono perseverantiae, chaps. 13, 14,17.

[73] Ibid., chap. 13.

[74] Ibid., chap. 6, no. 10 (Suppliciter emereri potest).

[75] Ia IIae, q.114, a.9.

[76] IIIa IIae, q. 137, a.4.

[77] Denz., 806, 826, 832.

[78] Rom. 14:4.

[79] See Dict. theol. cath., "Coeur-sacre," by Father Jean Bainvel, S.J.: "The promise is absolute, supposing that the Communions have been well made. That which is promised is final perseverance, which brings with it contrition and the last sacraments in the necessary measure." See ibid., the original text of this great promise of the Sacred Heart.

[80] Tob. 14:10.

[81] Ecclus. 33:7-15.

[82] Ibid., 35:11-17.

[83] Rom 8:16.

[84] Heb 7:25.

[85] Opuscule sur la preparation a la morte.

[86] Phil. 3:20, 4:7.

[87] Cf. St. Thomas, Contra Gentes, Bk. IV, chaps. 91, 92, 94, 95 (Commentary of Ferrariensis); De veritate, q. 24, a. 11; la, q. 64, a. 2 (Commentary of Cajetan); Salmanticenses, De gratia, de merito, Disp. 1, dub. 4, no. 36; Billot, De novissimis, 1921, p. 33; Dict. theol. cath., "Mort."

[88] Ecclus. 11:12.

[89] Ecclus. 9:10.

[90] Matt. 25:13; Luke 13:22; John 5:29.

[91] Luke 16:19-31.

[92] Ibid., 23:43.

[93] Matt. 25:13; Mark 13:33.

[94] II Cor. 5:10.

[95] Ibid., 6:2.

[96] Gal. 6:10.

[97] Phil 1:23.

[98] Heb 3:13.

[99] Ibid., 9:27.

[100] John 9:4.

[101] Cf. A. de Journel, Enchiridion patristicum, Index theologicus, no. 584.

[102] Denz., no. 464.

[103] Ibid., no. 693.

[104] Ibid., no. 531.

[105] Ibid., no. 778.

[106] II Cor. 5:10.

[107] Mansi, Concil., LIII, 175.

[108] Cf. Scotus, II Sent., dist. 7; Suarez, De angelis, Bk. III; chap. 10; Bk. VIII, chap. 10.

[109] The souls in purgatory, so these authors say, are preserved from sin by a special protection of Providence.

[110] Ia, q.64, a.2, no. 18.

[111] Thus Suarez and many others.

[112] Thus speak in particular Ferrariensis, Contra Gentes, Bk. IV, chap. 95, and the Salmanticenses. Cursus theol., De gratia, de merito, disp. 1, dub. 4, no. 36.

[113] John 9:4.

[114] Ferrariensis, In Contra Gentes, 4, 95.

[115] Cf. Contra Gentes, Bk. IV, chap. 95, and De veritate, q. 24, a. 11.

[116] Eccles. 11:3.

[117] John 8:34.

[118] Contra Gentes, Bk. IV, chap. 95.

[119] In illustration, we may point to a congenital illness which remains throughout life, or the dispositions on entering into a permanent form of life. If a man enters rightly into marriage, the good disposition with which he does so becomes fixed for life. If he enters with an evil disposition, this disposition, alas, generally persists and becomes a habitual evil. In the motive on entering religion we find the same difference. See, further on, the chapter on the knowledge of the separated soul, where the doctrine we are now proposing will be confirmed.

[120] Supplementum, q. 98, a.2.

[121] Ibid.

[122] Ia, q.63, a.3.

[123] When we point to the miracles of Christ, of modern saints, of those at Lourdes, they reply: "Yes, but anyone can claim miracles." They do not wish to see with what seriousness these miracles are examined by physicians and theologians, and what severity is shown by the Sacred Congregation, which rejects many probable miracles and retains only those that are certain.

[124] Joseph Maisonneuve: life written by a former superior of the Diocesan Missionaries of Tulle, 1935.

[125] In the actual economy of salvation, every man is necessarily either in the state of grace or in the state of sin, that is, he is turned toward God or away from Him. Matt. 12:30.

[126] Mark 9:39.

[127] Ezech. 33:11.

[128] This lack could arise only from divine negligence. Now divine negligence is a contradiction in terms. Even if it happened only once, God would no longer be God, because he would not be wise. Providence would be an empty word. These negations are a very evident blasphemy, which manifests in its own manner, by contrast, the chiaroscuro of the divine mystery which we are now speaking of.

[129] Cf. St. Thomas, IIIa, q. 59, a.4 ad 1; a. 5; Supplementum, a. 69, a. 2; q. 88, a. l ad 1; Contra Gentes, Bk. IV, chaps. 9l, 95.

[130] 'Monsignor Auguste Saudreau, L'ldeal de l'ame fervente, 1920, chap. 3 The Particular Judgment of the Perfect Soul, pp. 49-52.

[131] Denz. nos. 54, 86, 87, 429, 693.

[132] Dict. theol. cath., "Judgement".

[133] The reason for this is that the Old Testament is subordinated to the New, that is, to the coming of the Savior, whereas the New Testament is immediately subordinated to eternal life. Hence the New Testament often speaks much more explicitly than the Old Testament.

[134] Eccles. 1l:9.

[135] Isa. 66:15-24.

[136] Dan. 12:1,2.

[137] Joel 3:2.

[138] This denomination is symbolic. The word "Josaphat" means "Jahve is Judge." The word can be applied to any place where God chooses to execute the general judgment.

[139] Wisd. 5:15. (Second century before Christ).

[140] Ibid. 6:6 and 15:8.

[141] II Mach. 7:9, 36.

[142] Matt. 11:21, 23.

[143] Ibid., 12:41.

[144] Luke 10:12-14; 11:31.32; Matt. 16:27.

[145] Matt. 25:31-46.

[146] Ibid., 25:31; Mark 13:27; Luke 21:27.

[147] Matt. 26:64.

[148] John 12:48.

[149] Ibid., 6:40-44; 40:44, 55.

[150] Ibid., 11:25; 5:29.

[151] Acts 10:43.

[152] II Cor. 5:10.

[153] I Cor. 15:26.

[154] Rom. 2:11-16.

[155] Ibid., 14:12; II Cor. 11:15; II Tim 4:14.

[156] Apoc. 20:12.

[157] De civitate Dei, Bk. XX, chap. 20, no. 33.

[158] Mark 13:32.

[159] Ibid., 13:7-33.

[160] II Thess. 2:3.

[161] The apostasy of which St. Paul speaks is that referred to by St. Matthew, 24:11, 13,:2-25, by St. Luke, l8:8 and 2l:28. It is the apostasy of peoples after charity has become cold.

[162] II Pet. 3 :12.

[163] Isa. 65:17.

[164] Rom. 8:19.

[165] Apoc. 21:1.

[166] Supplementum, q.91, De qualitate mundi post iudicium.

[167] IIIa, q.59, a.5; Supplementum, q.88, a.1 ad 1; a, 3; q.91, a.2.

[168] Luke 2:35.

[169] Catechism, First Part, chap. 8.

[170] Supplementum, q.91, a.2.

[171] Bk. 1, chap. 24.

[172] Ibid., Bk. III, chap. 14.

[173] We may note that peoples who are Christians and Catholic often undergo sacrifice, as for instance, Poland. It seems that for many of these children the Savior has said: "I have promised thee happiness, not in this life, but in the other life."

[174] See above, chap 9.

[175] Many who are to be saved have done some great act which was never withdrawn, and many of those who are to be lost have done some act which is particularly evil.

[176] Ia, q. 89, a.4-6.

[177] Ibid., a.1.

[178] Ibid., a.2.

[179] Ibid., a.4, 7.

[180] Ibid., a.8.

[181] Ia, q.10, a.4, 6 (Cajetan, John of St. Thomas, Gonet).

[182] Commentary of psalm 91.

[183] Gen. 37:35; Num. 16:30.

[184] Matt. 5:22, 29; 23:15, 33; also Mark and Luke.

[185] Dict. theol. cath., s.v. "L'Enfer."

[186] Eccles. 12:13 and 14.

[187] Eccl. 11:9.

[188] Isa. 66:15-24.

[189] Mark 9:43.

[190] Luke 3:17.

[191] Dan. 12:1-2.

[192] Wisd. 5:16.

[193] Ibid., 6:6.

[194] Ibid., 15:8.

[195] Ecclus. 7:17.

[196] II Mach. 7:9-36.

[197] Matt. 3:7.

[198] Luke 3:7-17.

[199] Mark 3:29; Matt. 12:32; John 8:20-24, 35.

[200] Matt. 5:22, 29, 30.

[201] The phrase occurs six times in St. Matthew. We find it also in St. Luke 13:28.

[202] Matt., 10:28.

[203] Mark 9:42-48; Matt. 18:8, 9.

[204] Matt. 23:15.

[205] Ibid., 23:13-33.

[206] Ibid., 25:33-46.

[207] De civ. Dei, Bk. XXI, chap. 23.

[208] John 3:36.

[209] Ibid., 8:24.

[210] Ibid., 8:34.

[211] Ibid., 15:6.

[212] Gal. 5:19-21; Eph. 5:5; I Cor. 6:9, 10.

[213] II Cor. 2:15, 16; 4:3; 13:5.

[214] II Cor. 6:14-18.

[215] I Tim. 5:6, 11-15; II Tim. 2:12-20.

[216] Heb. 10:31.

[217] II Pet. 2:1-4; 12, 14; 3:7.

[218] Jude 6:13.

[219] Jas. 2:13.

[220] Ibid., 4:4-8; 5:3.

[221] Apoc. 21:8.

[222] Ibid., 21:27; 22:15.

[223] Ibid., 13:18; 14:10, 11; 20:6, 4.

[224] Isa. 66:15-24.

[225] Enchir. patrist., Index theologicus, no. 594.

[226] Ibid., cf. Dict. theol. cath., "L'Enfer."

[227] Denz., no. 211.

[228] Matt. 25:41-46.

[229] De civ. Dei, Bk. XXI, chap. 23.

[230] St. Thomas has treated this question in many places. Note especially Ia IIae, q.87, a. 1,, 3-7; IIIa, q.86, a.4; Supplementum, q.99, a.1; Contra Gentes, Bk. III, chaps. 144, 145; Bk. IV, chap. 95.

[231] II Pet. 3:9.

[232] Ecclus. 16:15; Matt. 16:27; Rom. 2:6.

[233] Ia IIae, q.87, a.1.

[234] Ibid., a. 3, 4.

[235] Ia IIae, q. 87, a.4; IIIa, q.1, a.2 ad 2; Supplementum, q.99, a.1.

[236] It cannot be thus in its intensity, because the creature is not capable of such infinity.

[237] Conferences in Notre Dame, 1889, Conference 98.

[238] Rom. 9:22.

[239] Supplementum, q. 99, a.1 ad 1.

[240] Ia IIae, q. 87, a. 3, 5, 6. Note the replies to the objections.

[241] Supplementum, q. 99, a. 1 ad 6.

[242] Conferences in Notre Dame, 72nd conference.

[243] Supplementum, q. 99, a. 2 ad 1.

[244] Ia, q. 21, a.4.

[245] Supplementum, q. 99, a.1 ad 3 et 4.

[246] IIa IIae, q. 19, a. 7. "Servile fear is like an external principle of wisdom, because fear of punishment keeps us from sin. Filial fear is the beginning of wisdom, because it is the first effect of wisdom." Cf. Ia IIae, q. 87, a.3 ad 2.

[247] Supplementum, loc. cit., ad 5.

[248] Ibid., ad 4.

[249] Rom. 9:22.

[250] Cf. Ia, q.23, a.5 ad 3.

[251] Inferno, canto 3.

[252] Conferences in Notre Dame, 72nd conference, in fine.

[253] Cf. Ia IIae, q. 87, a.4; Supplementum, q. 97, a.2; q.99, a. 1. Cf. Dict. theol. cath., "Enfer et Dam".

[254] Denz., no. 693.

[255] Matt. 24:41.

[256] Cf. Ps. 6:9; Matt. 7:23; Luke 13:27.

[257] Matt. 25:12.

[258] Matt. 23:14, 15, 25, 29.

[259] Conferences in Notre Dame, 1889, 99th Conference.

[260] Ia, a. 60, a. 5; IIa IIae, q. 26, a. 3.

[261] Matt. 8:12; 13:42, 50; Luke 13:18.

[262] Dict. theol. cath., "L'Enfer."

[263] Wisd. 5:1-16.

[264] Ia IIae, q. 85, a. 2 ad 3. "Even in the reprobate there remains the natural inclination to virtue. Otherwise they would not have remorse of conscience."

[265] St. Thomas thus explains the gnawing worm of Scripture (Mark 9:42) and tradition. Cf. Contra Gentes, Bk. IV, chap. 89; De veritate, q. 16, a. 3. "Synderesis is not extinguished. It is impossible that the judgment of synderesis be entirely extinguished, but in one or the other particular deed it is extinguished, whenever man chooses what is sinful."

[266] Supplementum, q. 98, a. 2.

[267] Conferences in Notre Dame, 72nd Conference.

[268] In the works of Father Cormier, who was general of the Dominicans and died in the odor of sanctity, we read the following reflections on the religious who has missed the goal of his life. He calls it "the hell of the religious." "This unfortunate man had acquired and kept a capacity, an inclination, greater than ordinary Christians have, of possessing God. God had put into his nature certain aptitudes, in view of his foreseen religious vocation. Now these aptitudes in the condemned religious turn necessarily and implacably against God. His heart feels an emptiness deeper than others, an emptiness that torments him inexorably What a devouring hunger, which nothing can satisfy!

"He recalls the days and years of fervor, which were a foretaste of heaven. What contrasts! What regrets! He must say: 'Beautiful heaven, of which I was sure, thou art now lost to me.'

"He will feel more shame than other reprobates, but he will not be able to hide his degradation by lies and sacrileges. His duplicity will appear in a most striking fashion.

"In regard to God he will have more terrible hate than others. For the heart that is most carried on to love is also the most capable of hate, since hate is only love turned to its contrary, to aversion. This hate will be expressed by blasphemy against everything which he formerly loved."

This terrible contrast shows the price of salvation.

[269] Supplementum, q. 98, a. 4.

[270] Matt. 26:24.

[271] Ps. 111:10.

[272] Ibid., 73:23.

[273] Heb. 10:31.

[274] De civ. Dei. Bk. XIII, chap. 4.

[275] Supplementum, q. 98, a.6 ad 3.

[276] St. Thomas, IV Sent., dist. 44, q. 3, a. 3; Contra Gentes, Bk. IV, chap. 90; De anima, q. 2, a. 21; De veritate, q. 26, a.1; Supplementum, q. 70., a.3; q. 97, a.5; Tabula aurea (Anima, no. 140); John of St. Thomas, De angelis, disp. 24, a. 3. Cf. Gonet, Billuart, Dict. theol. cath., "Feu de l'Enfer."

[277] Matt. 5:29; 10:28; 18:19; Mark 9:42, 46; Luke 12:5.

[278] Ia IIae, q. 87, a. 4.

[279] II Pet. 2:4, 6; 3:7.

[280] Apoc. 20:14.

[281] Matt. 22:13.

[282] Ibid., 5:22; 18:9, 40, 50. Further Matt. 18:8; Mark 9:42.

[283] Dict. theol. cath., "Feu de l'Enfer".

[284] Matt. 25:41.

[285] Ibid., 10:28.

[286] Mark 9:42-48; Matt. 5:22; 18:9.

[287] II Thess. 1:8; Jas. 3:6; Jude 7:23.

[288] II Pet. 2:6; Jude 7.

[289] Enchir. patrist., Index theologicus, nos. 592 ff.

[290] Dict. theol. cath., col 2207.

[291] Supplementum. q. 97, a. 5, 6.

[292] St. Catherine de Ricci was allowed, in the place of one who had died, to suffer the fire of purgatory for forty days. No one could see this externally, but a novice, touching her hand, said to her: "But, mother, you are burning." "Yes, my daughter," she replied.

[293] Contra Gentes, Bk. IV, chap. 90; Supplementum, q.70, a.3.

[294] Jude 6: II Pet. 2:4; Apoc. 20:2.

[295] Dan. 12:2; Matt. 18:8, 9; Mark 9:29, 49.

[296] Contra Gentes, Bk. IV, chap. 89; De potentia, q. 5, a. 8.

[297] These sufferings arise from their relation to the object of sense, independent of alteration on the part of the subject.

[298] La vie spirituelle, December, 1941, p. 435. The author, Father Thomas Dehau, is commenting on the words of the rich man, "I am tortured in this flame" (Luke 16:24). "The wicked rich man at the bottom of hell is, we may say, crucified to the world of heaven. This world of beatitude and peace is for him inaccessible. This idea of crucifixion in hell is found expressed in the Divine Comedy. Dante, passing through the shades, perceives Caiphas, crucified on the ground by three nails, and enveloped with flames. There you have the picture of the soul in hell crucified in this flame. And this fire is at the same time ice, because the reprobate have no love. Satan, at the very bottom of hell, is buried in ice. He is the one who has no love.

At the other pole of the world we find the Sacred Heart of our Lord Jesus Christ. Infinitely removed from the scenes we have been describing, at the height of the regions there beyond, this heart too appears enveloped in flames, crowned with thorns; down below tears of blood and on high the Hame; always the flame: "I am crucified in this flame." Our Lord, from the moment when he entered the world, had this flame in the midst of His heart, the flame and the wound of love."

Thus this mysterious word, Crucior in hac flamma, which resounds at the bottom of hell from the reprobate, is pronounced in a sense directly opposite by the adorable heart of our Lord. He no longer suffers, but all perfection which His love and His suffering had on earth continues to exist eminently in heaven.

[299] Matt. 16:27; Rom. 2:6.

[300] Ibid., 10:15.

[301] Ibid., 11:21-24.

[302] Luke 12:47, 48.

[303] Apoc., 18:7.

[304] Wisd. 6:6.

[305] Supplementum, q. 69, a. 5.

[306] IV Sent., dist. 23, q. 1, a. 1 ad 5.

[307] Ia, q. 21, a. 4 ad 1.

[308] II Pet. 3:9.

[309] Father Lacordaire, Conferences in Notre Dame, 72nd conference; Dict. theol.. cath., "L'Enfer".

[310] Dict. theol.. cath., "Coeur-sacre de Jesus."

[311] Vie et oeuvres, II, 159; lettre 83, p. 176.

[312] Dict. theol.. cath., "L'Enfer."

[313] Ibid., col. 119.

[314] Autobiography, chap. 32.

[315] Dialogue of St. Catherine of Siena, chaps. 38-40.

[316] The pain here spoken of is that of not possessing the supreme Good, source of joy; a pain that is more severe because the soul has already lost other joys.

[317] We refer to a recent book: Un appel a l'amour, Toulouse, Apostolate of Prayer, 1944. As is shown by Father Vinard, S.J., in the introduction to this book, and by Father Charmot, S.J., in its conclusion, the visions of hell and purgatory reported in this book are in harmony with the teachings of theology. The diabolical nature of these sufferings may frighten the imagination, but does not destroy poise and peace in the souls of God's servants; it rather gives them new zeal to suffer for the salvation of souls.

[318] The Gifts of the Holy Spirit, Paris, 1903, p. 60.

[319] Ibid.

[320] Zach. 1:3; Isa. 45:22; Lament. 5:21.

[321] IIa IIae, q. 19.

[322] Matt. 10:28.

[323] Luke 9:26.

[324] Servile fear is in its essence good, but its mode is bad, since it fears the chastisements of God more than sin and separation from God. The soul loves itself more than God. It retains affection for mortal sin, which it would commit if it did not fear eternal punishment.

[325] Dialogue, chap. 94.

[326] This fear is called initial fear. It is still united with servile fear, until charity has grown strong enough to expel all servility. Ps. 118:120.

[327] Ia IIae, q. 61, a. 2.

[328] Ps. 18:10.

[329] Luke 5:8.

[330] The position here described is that of Kant. The rationalists gave great importance to his doctrine, since it includes the negation of revealed truth. But if we take the standpoint of revelation, many who are ordinarily called great philosophers appear as strong spirits, but false, who have special ingenuity in presenting error. They are great Sophists. Many of them are like intellectual monsters, false in fundamental conceptions of God, of man, of our destiny. This is particularly true in the case of Spinoza, Hume, and Hegel. The thought of the Catholic theologian agrees with what St. Augustine said of the great Sophists: "Magni passus sel extra viam" ("Long steps but aside from the road") . We shall see this clearly in eternity, when the horizontal view, where error seems to be on the same level as truth, yields to the vertical view. The vertical view judges everything from on high in the manner of God, the supreme cause and the last end. Perspectives given us by histories of philosophy will then be wonderfully changed. Superficial judgments will emphasize the value of definitive judgments.

[331] Gifts of the Holy Spirit, 1903, p. 60.

[332] Imitation of Christ, Bk. III, chap. 5.

[333] Denz., nos. 464, 693, 840, 983.

[334] Ibid., nos. 744, 777, 778, 780.

[335] Ibid., nos. 777, 3047.

[336] Ibid., no. 778.

[337] Ibid., 779.

[338] Ibid., nos. 3047, 3050.

[339] Dict. theol. cath., "Purgatoire."

[340] Denz., no. 758.

[341] Gal. 6:12; Col. 1:24.

[342] Institutiones Christianae, Bk. III, chap. 4, no. 6.

[343] Opera, thesis ann. 1523, th. 57.

[344] Denz., no. 840.

[345] Ibid., no. 807.

[346] Apoc. 2:5.

[347] II cor. 7:10.

[348] Matt. 3:2; 4:17.

[349] Ibid., 3:8.

[350] II Mach. 12:43-46.

[351] IV Sent., dist. 21, q. 1, a. 1, and Appendix to the Supplementum, De purgatorio, a. 1.

[352] Matt. 12:32.

[353] I Cor. 3:10-15.

[354] Commentary on the First Epistle to the Corinthians.

[355] Ecclus,. 2:5 and 27:6; Wisd. 3:6; Ps. 96:3.

[356] In his Commentary on the First Epistle to the Corinthians Father Allo speaks thus: "Jesus has spoken in Luke 17:22 of one of the days of the Son of man (a day whereon He will exercise judgment), as if there could be many such days. Thus we may believe with St. Thomas that in this verse there is question of a triple judgment of God." Ibid., p. 66. "We have interpreted the fire in the widest sense, as including the ensemble of the judgments and of the trials to which Christ will submit the worth of those who have labored or intended to do so. But (v. 15) He shows that it is not only the work taken by itself, but also the workman who will be reached by the flame, although he is destined to salvation. As nothing indicates that these trials must all have place during this present life, we must recognize that St. Paul envisages, also for the elect soul that has left this world, the possibility of a debt still to be paid to God. When shall this debt be claimed? We can see no moment except that wherein they will appear before the tribunal of Christ (11 Cor. 5:10; Rom. 14:10). The Epistle to the Hebrews speaks thus: 'It is reserved for men once to die and after that the judgment.' " Heb. 9:27.

[357] The Theology of St. Paul, I, 112.

[358] Praelectiones theologicae, IX, no. 590.

[359] De corona, chap. 4. Cf. de Journel, Enchir. patrist., no. 382.

[360] Journel, no. 741.

[361] Ibid., nos. 852, 853, 1109, 1206.

[362] Cf. Martigny, Dict. des antiquites chretiennes, "Purgatoire"; cf. also Didascalia apostolorum, Bk. VI, chap. 22, no. 2. "Offer without ceasing prayers to God, offer the Eucharist you have accepted, offer it for those who sleep." Similarly in the Liturgy of St. Basil and of St. John Chrysostom.

[363] Cf. Marucchi, Elements of Christian Archeology, I, 19l. In the catacombs we find inscriptions like the following: Victoria, may thy spirit find refreshment in good. Calemira, may God refresh thy spirit, together with that of thy sister, Hilaria. Eternal light be to thee, Timothea, in Christ.

[364] Journel, no. 382.

[365] Ibid., no. 741.

[366] Ibid., no. 1061.

[367] Ibid., Index. theol., no. 584.

[368] Ibid., no. 587.

[369] Ibid., no. 588.

[370] Ibid., no. 589.

[371] Enchiridion, chaps. 69, 109 ff. Also in the Commentary on Psalm 37.

[372] Daesarius of Arles, Sermons 105, no. 5.

[373] Dialogues, 593, 4, 39. Cf. Journel, op. cit., 1467, 1544, 2233, 2321.

[374] Denz., nos. 494, 693, 983.

[375] Imitation of Christ, Bk. III, chap. 47.

[376] Gorgias, 522 ff.

[377] Phaedo, 113 ff.

[378] Sentences, Bk. IV, dist. 21, q.1, a.1; subquestion 1.

[379] In certain edition of the Summa this Appendix is found in the Supplement after question 72, where it comprises only two articles. But in the better editions, like the Leonine (Rome, 1906), the Appendix is put at the end of the Supplement and contains eight articles. In this latter case it contains all that is said on the subject in the Commentary on the Sentences. For the sake of simplicity we shall cite the Supplement under the name of "Appendix Complete" or "Supplement."

[380] II Mach. 12:45.

[381] Dict. theol. cath., "Purgatoire," col. 1179 ff., 1285. This theological reasoning has been preserved by Suarez in his treatise De purgatorio, XXII, 879. It has been too little considered by recent theologians.

[382] Denz., no. 904.

[383] Ibid., canons 12 and 15, nos. 922, 925.

[384] Ibid., no. 904.

[385] Catechism of the Council of Trent, Bk. I, chap. 24, 11, Necessity of Satisfaction.

[386] Wisd. 10:1.

[387] Gen. 3:17.

[388] Num. 20:11; Deut. 34:4.

[389] II Kings 12:14.

[390] II Cor. 6:5.

[391] Matt. 3:8; cf. Council of Trent, Denz., nos. 806, 807.

[392] Tob. 4:11; 12:9; Ecclus. 3:33; Dan. 4:24; Luke 11:41.

[393] Supplementum, q. 14, a. 2.

[394] Ia IIae, q. 87, a.6. Also Appendix of the Supplement, a.7.

[395] Bellarmine, De purgatorio, chap. 14.

[396] Col. 1:24.

[397] Conferences in Notre Dame, 1889, 97th conference, pp. 30, 35.

[398] Appendix of the Supplement, a.6; also De malo, q. 7, a. 11.

[399] De malo. loc. cit. ad. 4.

[400] Supplementum, q. 30, a. 1 ad 2.

[401] Imitation of Christ, Bk. I, chap. 24.

[402] IV Sent., dist. 21, q 1, a. 3; also Appendix of the Supplement, a. 3.

[403] Comment on Ps. 37:3. Journel, no. 1476.

[404] De ordine creatur., chap 14, no. 12.

[405] IV Sent., dist. 21, q. 4; also dist. 20, a. 2, q. 2.

[406] Dict. theol. cathol., cols. 1240, 1292.

[407] De purgatorio, chap 14, p. 121.

[408] Disputatio 46, section 1, nos. 2, 5, 6.

[409] Treatise on Purgatory, chap. 14; chaps. 2 and 3.

[410] Contra Gentes, Bk. IV, chap. 91, no. 2. "By the very fact that the soul is separated from the body it becomes capable of the divine vision for which it was unable while united to the corruptible body. Hence immediately after death souls gain either punishment or reward, if there be no impediment."

[411] Ia, q. 12, a.1.

[412] Phil. 1:23.

[413] St. Catherine of Genoa received very early great graces of consolation during five years, but during the next five years she suffered great aridity, became discouraged and during five further years neglected her religious duties. One day her sister said to her: "Tomorrow is a great feast. I hope you will go to confession." She did go and in the confessional received a very great grace of contrition. She commenced from that hour a life of heroic penance, until the Lord let her understand that she had satisfied divine justice. Then she said: "If now I would turn back I would wish someone to tear out my eyes in punishment. Even this I feel were not enough."

[414] All for Jesus, p. 388. See Dict. theol. cath., "Dam" (the Pain of Loss in Purgatory), cols. 17 ff.; also Monsabre, Conferences at Notre Dame, 97th Conference, Purgatory; and Monsignor Gay, Life and Christian Virtues, chap. 17, On the Suffering Church.

[415] Amos 8:11.

[416] Matt. 5:6.

[417] John 7:37.

[418] Ps. 41:3.

[419] Ibid., 62:1.

[420] Imitation of Christ, Bk. III, chap. 13, no. 3.

[421] What a world separates the true idea of heaven from heaven as conceived by naturalism, by pantheism, a heaven which would be married to hell beyond good and bad, a heaven where without renouncing anything men would find supreme beatitude. This is the heaven defended by the secret doctrines of the counter-Church which begins with the Gnostics of old and continues in present day occult doctrines that produce universal confusion. In the second part of Faust, Goethe is inspired by this naturalism, so distant from Christian faith.

[422] Dict. theol. cath., "Purgatoire."

[423] Ibid., cols. 2258-2261; Denz. 3047, 3050.

[424] Ibid., col. 2260; Hugon, O.P., Tractatus logmatici, de novissimis, 1927, p. 824.

[425] 4 Dialogues, Bk. IV, chaps. 39 and 45.

[426] Enchir., chap. 69; De civ. Dei, XXI, 26.

[427] I Cor. 3 :13-15.

[428] See above, chap. 16.

[429] Contra Gentes, Bk. IV, chap. 90; IIIa Supplementum, q.70, a.3.

[430] Appendix to the Supplement, a.4.

[431] Ibid., a. 5.

[432] Dict. theol. cath., "Purgatoire," col 1295.

[433] See above, chap. 12.

[434] Ia, a. 10, a. 5 et ad 1.

[435] Dict. theol. cath., "Purgatoire," col 1289.

[436] Denz., nos. 464, 693, 3035, 3047, 3050.

[437] Matt. 25:46.

[438] Ibid., 24:24.

[439] Ibid., v. 22.

[440] IV Sent., dist. 21, q. 1, a. 3; Appendix of the Supplement, a. 8.

[441] In IV Sent., dist. 19, q. 3, a. 2.

[442] 21 De gemitu colombae, Bk. II, chap. 9.

[443] See above, chaps. 10 and 12.

[444] IIa IIae, q.18, a.4. "Hope tends with certainty toward its goal, with a certitude that participates in the certitude of faith."

[445] Denz. nos. 805, 826, 806.

[446] Ibid., no. 779.

[447] Ia, q.64, a. 2. "The angel apprehends unchangeably by his intellect, just as we apprehend unchangeably first principles, and the will of the angel adheres fixed and unchangeably, after it has chosen." We have here a reflex of the immutability of the free decrees of God. Cf. also De veritate, q.24, a. II ad 4; also Contra Gentes, Bk. IV, chap. 9.

[448] Ia, q. 10, a. 5 ad 1.

[449] IV Sent., dist. 21, q. 1, a.3; Appendix of the Supplement, a.6; De malo, q.7, a. l1.

[450] Disputatio XI, sect. 4.

[451] Dict. theol. cath., "Purgatoire," col. 1294; Hugon, Tractatus dogmatici de novissimis, p. 825.

[452] IIIa. a.86, a. 5.

[453] Cf. Hugon, op. cit., p. 826, and Dict. theol. cath., "Purgatoire," col. 1298.

[454] IV Sent., dist. 21, q. 1, a.3.

[455] Treatise on Purgatory, chap. 2.

[456] The saint is speaking from her own experience.

[457] IIIa, q.86, a. 5.

[458] Ia IIae, q.87, a.6.

[459] Appendix to the Supplement, De purgatorio, articles 4, 7, 8.

[460] Monsignor Gay (De la vie et les vertus Chret., 11, 570 ff.) speaks thus: "After death it is no longer God who keeps the creature at a distance. On the contrary, He waits for it, calls for it, draws it. The soul knows this although it does not see Him. It feels it. All that is in the soul attempts to rush toward God with a necessity that remains unchangeable. Their helplessness is the source of this immobility. Like the paralytic beside the pond, they are unable to help themselves. They cannot do penance, cannot merit, cannot satisfy, cannot gain indulgences. They are deprived of the sacraments. In one sense the souls love these chains which bind them to their present state. But their love, although it is more ardent, finds itself the more unable to help itself.

How small on earth is the number of those who in reality are seized by the idea of divine justice! In purgatory the souls have an inexpressible devotion to divine sanctity, and this is the most fundamental characteristic of their state."

[461] Cf. La vie spirituelle, December 1, 1942. Father Dehau, O.P.; Les deux flammes, pp. 434 ff.

[462] De paenitentia, chap. 13.

[463] Ps. 84:11.

[464] Love of God, Bk. IX, chap. 7.

[465] Ps. 118:137

[466] Treatise on Purgatory, chap. 1.

[467] De novissimis, II, nos. 2, 3.

[468] De summo bono, Bk. 11, chap. 29; cf. Dict. theol. cath., "Purgatoire," col. 1298.

[469] Supplementum, q.71, a. 12; Quodlibet II, q. 7, a. 2; Quodlibet VIII, q. 5 a. 2.

[470] IIa IIae, q. 24, a. 6 ad 1.

[471] John of St. Thomas, Gonet, Billuart, De caritate, diss. II, a.3, dico 40.

[472] Denz., no. 692.

[473] Ia IIae, q. 112, a. 2 ad 1; q. 113, a. 6-8; IIIa, q. 7, a. 13 ad 2. Cf. Billuart, De gratia, diss, VII, a.4, #4.

[474] Eph. 4:7.

[475] Ibid., 4:13.

[476] Treatise on Purgatory. Cf. Dict. de spiritualite, "St. Catherine of Genoa," cols. 304 ff.

[477] St. Catherine of Genoa, born in 1447, of the illustrious family of the Fieschi received great graces at a very early age. At the age of eight she began to sleep on straw, placing her head on a piece of hard wood. At twelve years she received the gift of prayer. At thirteen, feeling a strong vocation for the religious life, she attempted to enter among the Canonesses of the Lateran, in the convent where her sister Limbania had already been received. She was rejected on account of her youth, although her confessor interceded for her. At the age of sixteen, yielding to the will of her parents, she married Julian Adorno. The choice was unhappy. He was a violent man, of bad morals, whereas she was pious and recollected.

During five years of deep aridity Catherine suffered sadness without remedy. In the meantime her husband dissipated her patrimony and brought the family into financial distress. She who was called to be a great saint began to feel discouragement. To forget this discouragement she gave herself to exterior affairs, and began to take pleasure in the delights and vanities of the world. It is probable that she never sinned mortally, but a great tepidity ruled her heart.

One day in great dejection, after praying to St. Benedict in the church which bears his name, she listened to her religious sister, and went to confession. This confession became her conversion.

Paulo de Savone relates the manner of this conversion. As she knelt down in the confessional. she received suddenly a wound in her heart, the wound of an immense love of God, with deep insight into her own misery, but also into God's goodness. In sentiments of contrition, love, recognition, she was purified, nearly fell to earth, had to suspend her confession, which she finished on the morrow. Jesus appeared to her carrying His cross. She did heroic penance, until God revealed to her that she had satisfied divine justice. She then spoke these words: "If I should go back, I would wish in punishment to have someone tear out my eyes, and this itself would be too small a punishment, because to turn back would be to lose the eyes of my soul, incomparably more precious than those of the body." She obtained the conversion of her husband and gave herself with him to care for the sick in the chief hospital of Genoa. She led at that time a life of intense union with God, and suffered much for the deliverance of souls from purgatory. A fire, mysterious and supernatural, tortured her frame and made her feel a hunger and thirst quite abnormal. During this time she had ecstasies of pain, during which she dictated her treatise on purgatory, which is as pithy as it is brief.

[478] The Divine Crucible of Purgatory, by Mother Mary of St. Austin, Helper of the Poor Souls, New York, 1940, p. 61.

[479] L'Ideal de l'ame fervente, 1920, p. 53.

[480] Deut. 3:23 ff.

[481] See note 37.

[482] Rom 8:28.

[483] See also the Visions of Purgatory, described in the book already cited, Un Appel a l'Amour.

[484] IV Sent., dist. 25, q. 2, a. l; Supplementum, q. 71, a. l.

[485] This merit of congruity is founded not on justice but on charity. God by reason of our charity grants relief to those whom we love. Ia IIae, q.114, a.6.

[486] La Reverende Mere Marie de Providence, p. 7.

[487] Ibid., p. 14.

[488] All for Jesus, chap. 9.

[489] Supplementum, q. 71, a. 10.

[490] Ibid., q. 72.

[491] IV Sent., dist. 45, q. 2, a. 4; Supplementum, q. 71, a. 13.

[492] Ibid., dist. 45, q. 2, a. 4.

[493] IIIa, q. 79, a. 5.

[494] Ibid.

[495] Likewise the pope often asks that priests celebrate Mass to pay those debts, very numerous, which have been established by legacies and foundations, of which after a revolution there remains no trace.

[496] Hugon, Vol. IV, de novissimis, p. 828.

[497] IIa IIae, q. 83, a. 11 ad 3; Cf. Dict. theol. cath., "Purgatoire," cols. 1315-18.

[498] Matt. 5:7.

[499] Denz., no. 530.

[500] Ibid., no. 693.

[501] Dict. theol. cath., "Ciel", and "Intuitive" (A. Michel).

[502] Gen. 25:9. Also 26:24; 46:1-3; Exodus 3:6; 4:5.

[503] Deut. 32:39; I Kings 2:6; IV Kings 5:7.

[504] Deut. 30:11, 50.

[505] Isa. 65:17; 30:10.

[506] Dan. 2:44.

[507] Ibid., 7:18.

[508] Ibid., 7:27.

[509] Wis. 3:1-9.

[510] Ps. 10:7.

[511] Ibid., 15:11.

[512] Ibid., 16:15.

[513] Ibid., 48:16.

[514] Matt. 5:3, 8, 12; 16:27; 12:30; 18:10, 43; 25:24; Mark 12:25; Luke 16:22-25; 19:12-27.

[515] Acts 1:2, 9, 11; Heb 7:26.

[516] I Cor. 13:8-12.

[517] Ibid., 2:9.

[518] II Cor. 5:6-8.

[519] I Cor. 3:8.

[520] John 17:3.

[521] I John 3:2.

[522] Apoc. 22:1-4.

[523] Dict. theol. cath., "Ciel", cols. 2478-2503. Also "Intuitive", cols. 2369 ff. De Journel, Enchir. patrist., Index theologicus, nos. 606-12.

[524] Rom. 2:2, 4:1, 6:2. Eph. 10:1. Smyrn., 9:2.

[525] Phil. 2:1; 5:2; 9:2.

[526] The millenarians believed that Christ would reign a thousand years on earth, either before or after the last judgment. This view is contrary to one entire chapter (25) of St. Matthew and to chapter 16 verse 27 in St. Matthew. These two texts say that the second coming of Christ will take place just before the last judgment. Now after this event there is no place for a reign of a thousand years on earth. The millenarian error was refuted by Origen, St. Jerome, St. Augustine, and the Scholastics.

[527] Adversus haereses, Bk. IV, 20, 5 (Journel, no. 236). Cf. Ibid. Bk. V, 31, 2, and Bk. III, 12, 3.

[528] Stromata, Bk. V, 1.

[529] De principiis, Bk. II, chap. 11.

[530] Ep. V, ad Theodorum lapsum, chap. 7.

[531] Ep. LVI, ad Thibaritanos, 10 (Journel, no. 579).

[532] De civ. Dei, Bk. XX, chap. 9, note. Cf. also Enarrationes in psalmos, in psalmum 30, sermo III, 8, also Ep. 112.

[533] Denz., no. 475.

[534] Ibid., nos 475, 530.

[535] Ibid., nos. 1001-4; 1021-24.

[536] Ibid., no. 1816.

[537] Cf. our work, De Deo uno, 1938, pp. 264-69.

[538] Ia, q. 12, a. 1.

[539] Ia IIae, q. 3, a. 8.

[540] Contra Gentes, Bk. III, chap. 50.

[541] Cf. our work. De revelatione, 1925, I, 384-403.

[542] Banquet, chap. 29 (211, c).

[543] John 3:36; 5:24; 6:40, 47; 20:31.

[544] I Cor. 13:8.

[545] Matt. 7:7; Lk. 11:9.

[546] Confessions, Bk. I, chap. 1.

[547] Denz. no. 530.

[548] Dict. theol. cath., "Beatitude."

[549] Perfect good is that which quiets and satiates the appetite. Ia IIae, q. 2, a.8.

[550] Only God is the universal good, not as predicate, but as being and as cause.

[551] Confessions, Bk. V, chap. 4.

[552] Matt. 25:21.

[553] De civ. Dei, Bk. II, chap. 30, no. 1. This is one of the most beautiful definitions of heaven and beatitude that was ever pronounced. We know none that is more perfect. Cf. Sermo 362, 29: "Insatiably thou wilt be satiated with truth."

[554] Ia IIae, q.3, a.4.

[555] The will is carried toward its end, by desiring it when it is absent, by enjoying it when it is present. But it is clear that the desire of that end is not the attainment of that end. Delight comes to the will by the fact that the end is already present. But the converse is not true, namely, that something becomes present because the will delights in it. Hence God becomes present to us by the act of intellect, that is, by vision, and then, as a consequence, the will rests with joy in the end already attained.

[556] Matt. 5:5.

[557] John 17:3.

[558] John 3:2.

[559] I Cor. 13:12.

[560] Ia, q. 82, a. 3.

[561] Cf. Janvier, Conferences de Notre Dame, Lent of 1903, pp. 122, 123. See also Dict. theol. cath., "Gloire de Dieu".

[562] Denz., no. 530.

[563] Confessions, Bk. IX, chap. 25.

[564] St. Thomas, Ia, q 12. See also the Commentaries of Cajetan, John of St. Thomas, etc. See also Dict. theol. cath., "Intuitive."

[565] Denz., no 530.

[566] Ia, q. 12, a. 2.

[567] Sometimes, during a storm at night, we may see a flash from one extremity of the heavens to the other. Now let us imagine a flash of lightning, not sensible but intellectual, similar to a lightning flash of genius, but one which subsists eternally, which would be Truth itself and Wisdom itself, and which at the same time would be a vivid flame of Love itself. This imagination will give us some idea of God

[568] Ia, q. 12, a. 2, and the commentaries of Cajetan, John of St. Thomas, Gonet, the Salmanticenses, Billuart. The divine essence itself takes the place, both of the impressed species and of the expressed species, that is, of the mental word. Theologians often compare this intimate union in the order of knowledge to the union in the order of being brought about by the hypostatic union, the humanity of Jesus and the person of the Word, where the Word terminates and possesses the humanity. If this second union is not impossible, then the first, with still greater reason, must also be possible.

[569] Ia, q. 12, a. 6, 7. God, so say the theologians, is seen in His entirety, but He is not totally seen in that entirety.

[570] Ia, q. 12, a. 4, 5.

[571] Denz., no. 475.

[572] Ibid., no. 693.

[573] Ia, q. 12 a. 10. That which the blessed see in God they do not see successively but simultaneously. The beatific vision, measured by participated eternity, does not tolerate succession. Things which the blessed see successively they see extra Verbum, by a knowledge inferior to the beatific vision and hence called the vision of evening whereas the beatific vision itself is like an eternal morning. Cf. Dict. theol. cath., "Intuitive," cols. 2387 ff.

[574] De immortalitate, chap. 25.

[575] I Cor. 13:8.

[576] IIa IIae, q.3, a.1. Charity is identified with friendship.

[577] Ia IIae, q.28, a.3. "Extasis" is an effect of love: "In the love of friendship affection, simply speaking, goes outside itself, because it wills and does good for a friend."

[578] Matt. 25:21.

[579] Ibid., 25:34.

[580] Ps. 113:11.

[581] IIa IIae, q. 184, a. 2.

[582] Sermon 362, no. 29. Cf. also Bossuet, Sermon 4, on All Saints.

[583] Nicomachean Ethics, Bk. X, chaps. 4, 5, 8. "Pleasure follows acts as maturity follows youth." Further above he had said that the highest joy is the joy that results from the most elevated act of the most elevated faculty, that is, the intellectual knowledge of God united to the love of the supreme Good.

[584] Ia IIae, q. 2, a. 1 ad 3; IIa IIae, q. 20, a.4.

[585] Imitation of Christ, Bk. III chap. 21.

[586] There will no longer be indifference. This indifference exist in regard to any object which seems good under one aspect, but not good or insufficiently good under another aspect. Cf. Ia IIae, q. 10, a. 2.

[587] Ia, q. 105, a.4. "The will can be moved by any good object, but cannot be sufficiently and efficaciously moved except by God. God alone is universal good. Hence He alone can fill the will and sufficiently move it as object." Cf. Ia IIae, q.4, a.4. "Ultimate beatitude consists in the vision of the divine essence, and thus the will of him who sees God loves of necessity whatever he does love in relation to God, just as the will of him who does not see can love necessarily only under the common viewpoint of the good which it knows." Thomists thus comment on this passage: "Upon the beatific vision there follows the happy necessity of loving its object, a necessity also as regards exercise. The will of the blessed is completely filled, is adequated, conquered by the supreme Good now clearly seen."

[588] Ia IIae, q.4, a.4. Commentaries of Cajetan, John of St. Thomas, Gonet, Billuart.

[589] Matt. 25:46.

[590] I Pet. 5:4.

[591] I Cor. 9:25.

[592] II Cor. 4:17.

[593] Denz., no. 430.

[594] Ia IIae, q. 5, a. 4.

[595] The First Part, chap. 13, no. 3.

[596] John 14:1.

[597] II Cor. 9:6. Cf. Supplementum, q.93, a.3.

[598] I Cor. 2:9.

[599] Cf. Bossuet, Meditations on the Gospels, Second Part, 75th and 76th day.

[600] On the contrary, vision extra-Verbum, and with much more reason the sense-vision of Christ and of Mary belong to accidental beatitude. There is a great difference between these two kinds of knowledge. The highest is called by Augustine the knowledge of morning, the other, the knowledge of evening, because the latter knows creatures, not by the divine light, but by the created light which is like that of twilight. We may better understand this difference if we think of two kinds of knowledge which we may have of souls on earth. We may consider them in themselves by what they say and write, studying them as would a psychologist, or we may consider them in God, as was done, for example, by the holy Cure of Ars, when he was hearing confessions. He was the supernatural genius of the confessional, because he heard those souls in God, while he himself remained in prayer. Thus he gave supernatural replies, replies not only true, but immediately suited to the question. Penitents went to him because his soul was full of God.

[601] Apoc. 5:12.

[602] Ibid., 5:9; 21:23; 21:27.

[603] Meditations on the Gospel, Second Part, 72nd day.

[604] Ibid., 75th day.

[605] John 17:26.

[606] Father de Caussade, Abandonment to Divine Providence.

[607] IIa IIae, q. 26, a. 13.

[608] St. Joseph, though he is the highest of all saints after Mary, is often named after the prophets, the patriarchs, and the Precursor, since he belongs to the New Testament. The Precursor forms the transition from the Old to the New.

[609] Life and Christian Virtue, chap. 17.

[610] Imitation of Christ, Bk. III, chap. 49, no. 6.

[611] Ibid., chap. 58, no. 3.

[612] John 15:19.

[613] Apoc. 4:10; 5:8, 14.

[614] Between these two kinds of knowledge, as we have said, we find a great difference, just as we find a similar difference between the knowledge of a psychologist based on words and writings and the other kind of knowledge possessed by a holy director, like St. Francis de Sales.

[615] Ps. 138:17.

[616] Dan. 12:3.

[617] Supplementum q. 96, a. 5.

[618] Ibid., 75-86.

[619] Catechism of the Council of Trent, First Part, chap. 12; IV Council of the Lateran., Denz. no. 429.

[620] Thus Durandus, who is followed by some modern authors.

[621] Supplementum, q. 79, a. 1, 2, 3. From the Four Books of Sentences, dist. 44, q. 1, a. 1: "If the soul does not resume the same body, we could not speak of resurrection; we would speak rather of the assumption of a new body." A. 2. "Numerically the same man must rise; and this comes to pass, since it is one and the same individual soul which is united to one and the same numerical body. Otherwise we would not have resurrection." Cf. ibid., a. 3. Also Contra Gentes, Bk. IV, chap. 80; also Tabula aurea, "Resurrectio," nos. 11, 12. Also Hugon, Tractatus dogmatici, De novissimis, p. 470. Nevertheless, just as our organism without losing its identity is renewed by assimilation and disassimilation, it seems sufficient that any part of the matter which once belonged to our body would be reanimated in the risen body. Hence St. Thomas (Contra Gentes, Bk. IV, chap. 81) replies to the ordinary objections on this point. Cannibals do eat human flesh, but human flesh is not their only food. Plants in a cemetery do assimilate matter taken from corpses, but the matter of these plants does not come exclusively from corpses. Cf. Herve, Manuale theologiae dogmaticae, IV, no. 636. Nor is it impossible for infinite wisdom and omnipotence to recover the matter of a body which has disappeared. Cf. Monsabre, Conferences de Notre Dame, La resurrection (1889), pp. 218 ff.

[622] I Cor. 15:53.

[623] Part I, chap. 12.

[624] Job. 19:25, 27.

[625] Isa. 26:19.

[626] Dan 12:2.

[627] II Mach. 7:9.

[628] Matt. 5:29-30; 10:28.

[629] Ibid., 22:23-32.

[630] John 5:29.

[631] Ibid., 6:54.

[632] I Cor. 15:17.

[633] Ibid., 15:21-27.

[634] Acts 17:31-32.

[635] Ibid., 24:15, 21.

[636] I Thess. 4:17.

[637] Athenagoras, Theophilus of Antioch, and Tertullian speak at length on this point. Also St. John Chrysostom, St. Augustine, and St. Gregory. See Enchir. patr. Index theologicus, nos. 598-600. "The dead will rise, all the dead, each with the body they had on earth."

[638] Ruinart, Acta martyrum, p. 70.

[639] Our intelligence, the lowest of all intelligences, has as proper object intelligible truth known as in a mirror in sense things. Hence normally it has need of the imagination, and the imagination cannot exist actually without a corporeal organ.

[640] Contra Gentes, Bk. IV, chap. 79.

[641] What we are here saying refutes metempsychosis, according to which the human soul would pass from one body to another, either into the body of a beast or into another human body. This is impossible because the human soul has an essential relation to this individual human body and not to the body of a beast. Thus the separated souls remain individual, each by its relation to its own body.

[642] Homilies, 49, 50.

[643] Catechism of the Council of Trent, Part 1, chap. 12.

[644] Isa. 25 :8.

[645] Osee 13:14.

[646] I Cor. 15:26.

[647] Apoc. 21:4.

[648] Heb. 2:14.

[649] I Cor. 15:42.

[650] Supplementum, q. 83, a. 1, q. 84, 85.

[651] De civ, Dei, Bk. XI, chap. 10.

[652] Commentary on Isaias, chap. 40.

[653] Supplementum, q. 83.

[654] Matt. 13:43.

[655] Ibid., 17:12.

[656] Phil. 3:21.

[657] Exod. 34:20.

[658] Supplementum, q. 85, a. 1.

[659] I Cor. 15:41.

[660] Isa. 65:17 announces a new heaven and a new earth. The Apocalypse 21:1 repeats the same truth. The second epistle of St. Peter 3:10 explains the phrase: "The day of the Lord will come like a thief. In these days the heavens will pass away with a loud noise, the elements will be dissolved, and the earth will be consumed with all the works which it encloses. We expect, according to the promise, a new heaven and a new earth where justice dwells." Cf. Monsabre, Conferences de Notre Dame, no. 101.

[661] Matt. 11:26.

[662] Job 19 :26.

[663] Heretics, wishing to kill St. Dominic, waited for him on a road where he was to pass. But when he came near, such a brilliant light illuminated his features that they did not dare to touch him. This light was the sensible radiation of the contemplation which united him to God. With him was saved also the order which he intended to found.

[664] Dict. theol. cath., "Elus."

[665] II Tim. 2:19.

[666] God alone knows the number of the elect.

[667] Ia, q. 23, a. 7.

[668] Apoc. 7:4-9.

[669] Ia, q. 63, a. 9. I Book of Sentences, dist. 39, q. 2, a. 2 ad 4.

[670] Dan. 1:10.

[671] Ia, q.63, a. 9 ad 1.

[672] Matt. 20:16; 22:14.

[673] Ibid., 7:14.

[674] Conferences de Notre Dame, no. 102.

[675] John 12 32.

[676] Matt. 16:18.

[677] Ibid., 25:46.

[678] Luke 13:24.

[679] Denz., no. 1677. Cf. St. Augustine, De nature et gratia chap. 43, no. 50.

[680] Children who die without baptism go to limbo. They do not suffer, since they do not know that they have been called to see God face to face. They know Him with a natural knowledge and have a certain natural beatitude, though they cannot, by reason of original sin, attain an efficacious love of God, author of nature. This truth shows indirectly the glory and the grandeur of baptism.

[681] De natura et gratia, chap. 43, no. 50.

[682] Denz., no. 804.

[683] 1 John 2:2; 4:10.

[684] John 1:29.

[685] Heb 4 16.

[686] On this point Bossuet says: "Why does Jesus wish us to enter into these sublime truths? Is it in order to trouble us, to alarm us, to ask the question, am I of the elect or not? Far be from us so unworthy a thought! God does not intend that we penetrate His secret counsels and eternal decrees. The purpose of our Savior is this: He has given to His elect a certain choice of means by which they approach eternal salvation. The first of these is that we unite ourselves to His prayer and say to Him: 'Deliver us from evil.' Then to pray with the Church: 'Permit us not to be separated from Thee; if our will would go astray, permit it not.' Jesus teaches us to abandon ourselves perfectly to His goodness, to work with our whole heart for our salvation, to give ourselves to Him entirely for time and for eternity.

[687] Denz. nos. 805, 826.

[688] See chap. 18.

[689] John 15:5.

[690] 1 Cor. 4:7.

[691] Rom. 8:17.

[692] Cf. Oeuvres le Donoso Cortes (Paris: 1862), especially the letter of thirty pages written in 1852 to be presented to Pius IX.

[693] IIa IIae, q.81, a.8.

[694] John 8:12.

[695] IIIa, q. 9, a. 2, q. 10.

[696] Matt. 5:14.

[697] Ibid., 16:18-19; 18:18.

[698] Ibid. 28:19.