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Objection 1: It would seem that neither will all the elements be
cleansed by that fire. Because that fire, as stated already
(Article 3), will not rise higher than the waters of the deluge.
But the waters of the deluge did not reach to the sphere of fire.
Therefore neither will the element of fire be cleansed by the final
cleansing.
Objection 2: Further, a gloss on Apoc. 21:1, "I saw a new
heaven," etc., says: "There can be no doubt that the
transformation of the air and earth will be caused by fire; but it is
doubtful about water, since it is believed to have the power of
cleansing itself." Therefore at least it is uncertain that all the
elements will be cleansed.
Objection 3: Further, a place where there is an everlasting stain
is never cleansed. Now there will always be a stain in hell. Since,
then, hell is situated among the elements, it would seem that the
elements will not be wholly cleansed.
Objection 4: Further, the earthly paradise is situated on the
earth. Yet it will not be cleansed by fire, since not even the waters
of the deluge reached it, as Bede says (Hexaem. i, ad Gen.
2:8), as is stated in Sentent. ii, D, 7. Therefore it would
seem that the elements will not all be wholly cleansed.
On the contrary, The gloss quoted above (Article 5, Objection
1) on 2 Pt. 3:12 declares that "this fire will engulf the four
elements."
I answer that, Some [St. Bonaventure, Sentent. iv, D,
47, Article 2, Question 3] say that the fire in question will
rise to the summit of the space containing the four elements: so that
the elements would be entirely cleansed both from the stain of sin by
which also the higher parts of the elements were infected (as instanced
by the smoke of idolatry which stained the higher regions), and again
from corruption, since the elements are corruptible in all their
parts. But this opinion is opposed to the authority of Scripture,
because it is written (2 Pt. 3:7) that those heavens are "kept
in store unto fire," which were cleansed by water; and Augustine
says (De Civ. Dei xx, 18) that "the same world which perished
in the deluge is reserved unto fire." Now it is clear that the waters
of the deluge did not rise to the summit of the space occupied by the
elements, but only 15 cubits above the mountain tops; and moreover
it is known that vapors or any smoke whatever rising from the earth
cannot pierce the entire sphere of fire so as to reach its summit; and
so the stain of sin did not reach the aforesaid space. Nor can the
elements be cleansed from corruptibility by the removal of something
that might be consumed by fire: whereas it will be possible for the
impurities of the elements arising from their mingling together to be
consumed by fire. And these impurities are chiefly round about the
earth as far as the middle of the air: wherefore the fire of the final
conflagration will cleanse up to that point, since the waters of the
deluge rose to a height which can be approximately calculated from the
height of the mountains which they surpassed in a fixed measure.
We therefore grant the First Objection.
Reply to Objection 2: The reason for doubt is expressed in the
gloss, because, to wit, water is believed to have in itself the power
of cleansing, yet not such a power as will be competent to the future
state, as stated above (Article 5; Article 2, ad 2).
Reply to Objection 3: The purpose of this cleansing will be chiefly
to remove all imperfection from the abode of the saints; and
consequently in this cleansing all that is foul will be brought together
to the place of the damned: so hell will not be cleansed, and the
dregs of the whole earth will be brought thither, according to Ps.
74:9, "The dregs thereof are not emptied, all the sinners of the
earth shall drink."
Reply to Objection 4: Although the sin of the first man was
committed in the earthly paradise, this is not the place of sinners,
as neither is the empyrean heaven: since from both places man and devil
were expelled forthwith after their sin. Consequently that place needs
no cleansing.
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