Whether we ought to call upon the saints to pray for us?

Objection 1. It would seem that we ought not to call upon the saints to pray for us. For no man asks anyone's friends to pray for him, except in so far as he believes he will more easily find favor with them. But God is infinitely more merciful than any saint, and consequently His will is more easily inclined to give us a gracious hearing, than the will of a saint. Therefore it would seem unnecessary to make the saints mediators between us and God, that they may intercede for us.

Objection 2. Further, if we ought to beseech them to pray for us, this is only because we know their prayer to be acceptable to God. Now among the saints the holier a man is, the more is his prayer acceptable to God. Therefore we ought always to bespeak the greater saints to intercede for us with God, and never the lesser ones.

Objection 3. Further, Christ, even as man, is called the "Holy of Holies," and, as man, it is competent to Him to pray. Yet we never call upon Christ to pray for us. Therefore neither should we ask the other saints to do so.

Objection 4. Further, whenever one person intercedes for another at the latter's request, he presents his petition to the one with whom he intercedes for him. Now it is unnecessary to present anything to one to whom all things are present. Therefore it is unnecessary to make the saints our intercessors with God.

Objection 5. Further, it is unnecessary to do a thing if, without doing it, the purpose for which it is done would be achieved in the same way, or else not achieved at all. Now the saints would pray for us just the same, or would not pray for us at all, whether we pray to them or not: for if we be worthy of their prayers, they would pray for us even though we prayed not to them, while if we be unworthy they pray not for us even though we ask them to. Therefore it seems altogether unnecessary to call on them to pray for us.

On the contrary, It is written (Job 5:1): "Call . . . if there be any that will answer thee, and turn to some of the saints." Now, as Gregory says (Moral. v, 30) on this passage, "we call upon God when we beseech Him in humble prayer." Therefore when we wish to pray God, we should turn to the saints, that they may pray God for us.

Further, the saints who are in heaven are more acceptable to God than those who are on the way. Now we should make the saints, who are on the way, our intercessors with God, after the example of the Apostle, who said (Romans 15:30): "I beseech you . . . brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God." Much more, therefore, should we ask the saints who are in heaven to help us by their prayers to God.

Further, an additional argument is provided by the common custom of the Church which asks for the prayers of the saints in the Litany.

I answer that, According to Dionysius (Eccl. Hier. v) the order established by God among things is that "the last should be led to God by those that are midway between." Wherefore, since the saints who are in heaven are nearest to God, the order of the Divine law requires that we, who while we remain in the body are pilgrims from the Lord, should be brought back to God by the saints who are between us and Him: and this happens when the Divine goodness pours forth its effect into us through them. And since our return to God should correspond to the outflow of His boons upon us, just as the Divine favors reach us by means of the saints intercession, so should we, by their means, be brought back to God, that we may receive His favors again. Hence it is that we make them our intercessors with God, and our mediators as it were, when we ask them to pray for us.

Reply to Objection 1. It is not on account of any defect in God's power that He works by means of second causes, but it is for the perfection of the order of the universe, and the more manifold outpouring of His goodness on things, through His bestowing on them not only the goodness which is proper to them, but also the faculty of causing goodness in others. Even so it is not through any defect in His mercy, that we need to bespeak His clemency through the prayers of the saints, but to the end that the aforesaid order in things be observed.

Reply to Objection 2. Although the greater saints are more acceptable to God than the lesser, it is sometimes profitable to pray to the lesser; and this for five reasons. First, because sometimes one has greater devotion for a lesser saint than for a greater, and the effect of prayer depends very much on one's devotion. Secondly, in order to avoid tediousness, for continual attention to one thing makes a person weary; whereas by praying to different saints, the fervor of our devotion is aroused anew as it were. Thirdly, because it is granted to some saints to exercise their patronage in certain special cases, for instance to Saint Anthony against the fire of hell. Fourthly, that due honor be given by us to all. Fifthly, because the prayers of several sometimes obtain that which would not have been obtained by the prayers of one.

Reply to Objection 3. Prayer is an act, and acts belong to particular persons [supposita]. Hence, were we to say: "Christ, pray for us," except we added something, this would seem to refer to Christ's person, and consequently to agree with the error either of Nestorius, who distinguished in Christ the person of the son of man from the person of the Son of God, or of Arius, who asserted that the person of the Son is less than the Father. Wherefore to avoid these errors the Church says not: "Christ, pray for us," but "Christ, hear us," or "have mercy on us."

Reply to Objection 4. As we shall state further on (Article 3) the saints are said to present our prayers to God, not as though they notified things unknown to Him, but because they ask God to grant those prayers a gracious hearing, or because they seek the Divine truth about them, namely what ought to be done according to His providence.

Reply to Objection 5. A person is rendered worthy of a saint's prayers for him by the very fact that in his need he has recourse to him with pure devotion. Hence it is not unnecessary to pray to the saints.


Whether the prayers which the saints pour forth to God for us are always granted?

Objection 1. It would seem that the prayers which the saints pour forth to God for us are not always granted. For if they were always granted, the saints would be heard especially in regard to matters concerning themselves. But they are not heard in reference to these things; wherefore it is stated in the Apocalypse (6:11) that on the martyrs beseeching vengeance on them that dwell on earth, "it was said to them that they should rest for a little while till the number of their brethren should be filled up [Vulgate: 'till their fellow-servants and their brethren . . . should be filled up']." Much less therefore, are they heard in reference to matters concerning others.

Objection 2. Further, it is written (Jeremiah 15:1): "If Moses and Samuel shall stand before Me, My soul is not towards this people." Therefore, the saints are not always heard when they pray God for us.

Objection 3. Further, the saints in heaven are stated to be equal to the angels of God (Matthew 22:30). But the angels are not always heard in the prayers which they offer up to God. This is evident from Daniel 10:12-13, where it is written: "I am come for thy words: but the prince of the kingdom of the Persians resisted me one-and-twenty days." But the angel who spoke had not come to Daniel's aid except by asking of God to be set free; and yet the fulfillment of his prayer was hindered. Therefore neither are other saints always heard by God when they pray for us.

Objection 4. Further, whosoever obtains something by prayer merits it in a sense. But the saints in heaven are not in the state of meriting. Therefore they cannot obtain anything for us from God by their prayers.

Objection 5. Further, the saints, in all things, conform their will to the will of God. Therefore they will nothing but what they know God to will. But no one prays save for what he wills. Therefore they pray not save for what they know God to will. Now that which God wills would be done even without their praying for it. Therefore their prayers are not efficacious for obtaining anything.

Objection 6. Further, the prayers of the whole heavenly court, if they could obtain anything, would be more efficacious than all the petitions of the Church here below. Now if the suffrages of the Church here below for some one in purgatory were to be multiplied, he would be wholly delivered from punishment. Since then the saints in heaven pray for those who are in purgatory on the same account as for us, if they obtain anything for us, their prayers would deliver entirely from punishment those who are in purgatory. But this is not true because, then the Church's suffrages for the dead would be unnecessary.

On the contrary, It is written (2 Maccabees 15:14): "This is he that prayeth much for the people, and for all the holy city, Jeremias the prophet of God": and that his prayer was granted is clear from what follows (2 Maccabees 15:15): "Jeremias stretched forth his right hand, and gave to Judas a sword of gold, saying: Take this holy sword, a gift from God," etc.

Further, Jerome says (Ep. contra Vigilant.): "Thou sayest in thy pamphlets, that while we live, we can pray for one another, but that when we are dead no one's prayer for another will be heard": and afterwards he refutes this in the following words: "If the apostles and martyrs while yet in the body can pray for others, while they are still solicitous for themselves, how much more can they do so when the crown, the victory, the triumph is already theirs!"

Further, this is confirmed by the custom of the Church, which often asks to be assisted by the prayers of the saints.

I answer that, The saints are said to pray for us in two ways. First, by "express" prayer, when by their prayers they seek a hearing of the Divine clemency on our behalf: secondly, by "interpretive" prayer, namely by their merits which, being known to God, avail not only them unto glory, but also us as suffrages and prayers, even as the shedding of Christ's blood is said to ask pardon for us. In both ways the saints' prayers considered in themselves avail to obtain what they ask, yet on our part they may fail so that we obtain not the fruit of their prayers, in so far as they are said to pray for us by reason of their merits availing on our behalf. But in so far as they pray for us by asking something for us in their prayers, their prayers are always granted, since they will only what God wills, nor do they ask save for what they will to be done; and what God wills is always fulfilled—unless we speak of His "antecedent" will, whereby "He wishes all men to be saved" [Cf. I:19:6 ad 1]. For this will is not always fulfilled; wherefore no wonder if that also which the saints will according to this kind of will be not fulfilled sometimes.

Reply to Objection 1. This prayer of the martyrs is merely their desire to obtain the robe of the body and the fellowship of those who will be saved, and their consent to God's justice in punishing the wicked. Hence a gloss on Apocalypse 6:11, "How long, O Lord," says: "They desire an increase of joy and the fellowship of the saints, and they consent to God's justice."

Reply to Objection 2. The Lord speaks there of Moses and Samuel according to their state in this life. For we read that they withstood God's anger by praying for the people. And yet even if they had been living at the time in question, they would have been unable to placate God towards the people by their prayers, on account of the wickedness of this same people: and it is thus that we are to understand this passage.

Reply to Objection 3. This dispute among the good angels does not mean that they offered contradictory prayers to God, but that they submitted contrary merits on various sides to the Divine inquiry, with a view of God's pronouncing sentence thereon. This, in fact, is what Gregory says (Moral. xvii) in explanation of the aforesaid words of Daniel: "The lofty spirits that are set over the nations never fight in behalf of those that act unjustly, but they justly judge and try their deeds. And when the guilt or innocence of any particular nation is brought into the debate of the court above, the ruling spirit of that nation is said to have won or lost in the conflict. Yet the supreme will of their Maker is victorious over all, for since they have it ever before their eyes, they will not what they are unable to obtain," wherefore neither do they seek for it. And consequently it is clear that their prayers are always heard.

Reply to Objection 4. Although the saints are not in a state to merit for themselves, when once they are in heaven, they are in a state to merit for others, or rather to assist others by reason of their previous merit: for while living they merited that their prayers should be heard after their death.

Or we may reply that prayer is meritorious on one count, and impetratory on another. For merit consists in a certain equation of the act to the end for which it is intended, and which is given to it as its reward; while the impetration of a prayer depends on the liberality of the person supplicated. Hence prayer sometimes, through the liberality of the person supplicated, obtains that which was not merited either by the suppliant, or by the person supplicated for: and so, although the saints are not in the state of meriting, it does not follow that they are not in the state of impetrating.

Reply to Objection 5. As appears from the authority of Gregory quoted above (Reply to Objection 3), the saints and angels will nothing but what they see to be in the Divine will: and so neither do they pray for aught else. Nor is their prayer fruitless, since as Augustine says (De Praed. Sanct. [De Dono Persever. xxii]): "The prayers of the saints profit the predestinate, because it is perhaps pre-ordained that they shall be saved through the prayers of those who intercede for them": and consequently God also wills that what the saints see Him to will shall be fulfilled through their prayers.

Reply to Objection 6. The suffrages of the Church for the dead are as so many satisfactions of the living in lieu of the dead: and accordingly they free the dead from the punishment which the latter have not paid. But the saints in heaven are not in the state of making satisfaction; and consequently the parallel fails between their prayers and the suffrages of the Church.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether any signs will precede the Lord's coming to judgment?

Objection 1. It would seem that the Lord's coming to judgment will not be preceded by any signs. Because it is written (1 Thessalonians 5:3): "When they shall say: Peace and security; then shall sudden destruction come upon them." Now there would be no peace and security if men were terrified by previous signs. Therefore signs will not precede that coming.

Objection 2. Further, signs are ordained for the manifestation of something. But His coming is to be hidden; wherefore it is written (1 Thessalonians 5:2): "The day of the Lord shall come as a thief in the night." Therefore signs ought not to precede it.

Objection 3. Further, the time of His first coming was foreknown by the prophets, which does not apply to His second coming. Now no such signs preceded the first coming of Christ. Therefore neither will they precede the second.

On the contrary, It is written (Luke 21:25): "There shall be signs in the sun, and in the moon, and in the stars," etc.

Further, Jerome [St. Peter Damian, Opuscul. xlix; he quotes St. Jerome, but the reference is not known.] mentions fifteen signs preceding the judgment. He says that on the "first" day all the seas will rise fifteen cubits above the mountains; in the "second" day all the waters will be plunged into the depths, so that scarcely will they be visible; on the "third" day they will be restored to their previous condition; on the "fourth" day all the great fishes and other things that move in the waters will gather together and, raising their heads above the sea, roar at one another contentiously; on the "fifth" day, all the birds of the air will gather together in the fields, wailing to one another, with neither bite nor sup; on the "sixth" day rivers of fire will arise towards the firmament rushing together from the west to the east; on the "seventh" day all the stars, both planets and fixed stars, will throw out fiery tails like comets; on the "eighth" day there will be a great earthquake, and all animals will be laid low; on the "ninth" day all the plants will be bedewed as it were with blood; on the "tenth" day all stones, little and great, will be divided into four parts dashing against one another; on the "eleventh" day all hills and mountains and buildings will be reduced to dust; on the "twelfth" day all animals will come from forest and mountain to the fields, roaring and tasting of nothing; on the "thirteenth" day all graves from east to west will open to allow the bodies to rise again; on the "fourteenth" day all men will leave their abode, neither understanding nor speaking, but rushing hither and thither like madmen; on the "fifteenth" day all will die and will rise again with those who died long before.

I answer that, When Christ shall come to judge He will appear in the form of glory, on account of the authority becoming a judge. Now it pertains to the dignity of judicial power to have certain signs that induce people to reverence and subjection: and consequently many signs will precede the advent of Christ when He shall come to judgment, in order that the hearts of men be brought to subjection to the coming judge, and be prepared for the judgment, being forewarned by those signs. But it is not easy to know what these signs may be: for the signs of which we read in the gospels, as Augustine says, writing to Hesychius about the end of the world (Ep. lxxx), refer not only to Christ's coming to judgment, but also to the time of the sack of Jerusalem, and to the coming of Christ in ceaselessly visiting His Church So that, perhaps, if we consider them carefully, we shall find that none of them refers to the coming advent, as he remarks: because these signs that are mentioned in the gospels, such as wars, fears, and so forth, have been from the beginning of the human race: unless perhaps we say that at that time they will be more prevalent: although it is uncertain in what degree this increase will foretell the imminence of the advent. The signs mentioned by Jerome are not asserted by him; he merely says that he found them written in the annals of the Hebrews: and, indeed, they contain very little likelihood.

Reply to Objection 1. According to Augustine (Ad Hesych., Ep. lxxx) towards the end of the world there will be a general persecution of the good by the wicked: so that at the same time some will fear, namely the good, and some will be secure, namely the wicked. The words: "When they shall say: Peace and security," refer to the wicked, who will pay little heed to the signs of the coming judgment: while the words of Luke 21:26, "men withering away," etc., should be referred to the good.

We may also reply that all these signs that will happen about the time of the judgment are reckoned to occur within the time occupied by the judgment, so that the judgment day contains them all. Wherefore although men be terrified by the signs appearing about the judgment day, yet before those signs begin to appear the wicked will think themselves to be in peace and security, after the death of Antichrist and before the coming of Christ, seeing that the world is not at once destroyed, as they thought hitherto.

Reply to Objection 2. The day of the Lord is said to come as a thief, because the exact time is not known, since it will not be possible to know it from those signs: although, as we have already said, all these most manifest sings which will precede the judgment immediately may be comprised under the judgment day.

Reply to Objection 3. At His first advent Christ came secretly, although the appointed time was known beforehand by the prophets. Hence there was no need for such signs to appear at His first coming, as will appear at His second advent, when He will come openly, although the appointed time is hidden.


Whether towards the time of the judgment the sun and moon will be darkened in very truth?

Objection 1. It would seem that towards the time of the judgment the sun and moon will be darkened in very truth. For, as Rabanus says, commenting on Matthew 24:29 "nothing hinders us from gathering that the sun moon, and stars will then be deprived of their light, as we know happened to the sun at the time of our Lord's passion."

Objection 2. Further, the light of the heavenly bodies is directed to the generation of inferior bodies, because by its means and not only by their movement they act upon this lower world as Averroes says (De Subst. Orbis.). But generation will cease then. Therefore neither will light remain in the heavenly bodies.

Objection 3. Further, according to some the inferior bodies will be cleansed of the qualities by which they act. Now heavenly bodies act not only by movement, but also by light, as stated above (Objection 2). Therefore as the movement of heaven will cease, so will the light of the heavenly bodies.

On the contrary, According to astronomers the sun and moon cannot be eclipsed at the same time. But this darkening of the sun and moon is stated to be simultaneous, when the Lord shall come to judgment. Therefore the darkening will not be in very truth due to a natural eclipse.

Further, it is not seemly for the same to be the cause of a thing's failing and increasing. Now when our Lord shall come the light of the luminaries will increase according to Isaiah 30:26, "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold." Therefore it is unfitting for the light of these bodies to cease when our Lord comes.

I answer that, If we speak of the sun and moon in respect of the very moment of Christ's coming, it is not credible that they will be darkened through being bereft of their light, since when Christ comes and the saints rise again the whole world will be renewed, as we shall state further on (Supplement:74. If, however, we speak of them in respect of the time immediately preceding the judgment, it is possible that by the Divine power the sun, moon, and other luminaries of the heavens will be darkened, either at various times or all together, in order to inspire men with fear.

Reply to Objection 1. Rabanus is speaking of the time preceding the judgment: wherefore he adds that when the judgment day is over the words of Isaias shall be fulfilled.

Reply to Objection 2. Light is in the heavenly bodies not only for the purpose of causing generation in these lower bodies, but also for their own perfection and beauty. Hence it does not follow that where generation ceases, the light of the heavenly bodies will cease, but rather that it will increase.

Reply to Objection 3. It does not seem probable that the elemental qualities will be removed from the elements, although some have asserted this. If, however, they be removed, there would still be no parallel between them and light, since the elemental qualities are in opposition to one another, so that their action is corruptive: whereas light is a principle of action not by way of opposition, but by way of a principle regulating things in opposition to one another and bringing them back to harmony. Nor is there a parallel with the movement of heavenly bodies, for movement is the act of that which is imperfect, wherefore it must needs cease when the imperfection ceases: whereas this cannot be said of light.


Whether the virtues of heaven will be moved when our Lord shall come?

Objection 1. It would seem that the virtues of heaven will not be moved when our Lord shall come. For the virtues of heaven can denote only the blessed angels. Now immobility is essential to blessedness. Therefore it will be impossible for them to be moved.

Objection 2. Further, ignorance is the cause of wonder (Metaph. i, 2). Now ignorance, like fear, is far from the angels, for as Gregory says (Dial. iv, 33; Moral. ii, 3), "what do they not see, who see Him Who sees all." Therefore it will be impossible for them to be moved with wonder, as stated in the text (Sent. iv, D, 48).

Objection 3. Further, all the angels will be present at the Divine judgment; wherefore it is stated (Apocalypse 7:11): "All the angels stood round about the throne." Now the virtues denote one particular order of angels. Therefore it should not be said of them rather than of others, that they are moved.

On the contrary, It is written (Job 26:11): "The pillars of heaven tremble, and dread at His beck." Now the pillars of heaven can denote only the virtues of heaven. Therefore the virtues of heaven will be moved.

Further, it is written (Matthew 24:29): "The stars shall fall from heaven, and the virtues [Douay: 'powers'] of heaven shall be moved."

I answer that, Virtue is twofold as applied to the angels, [Cf. I:108:5 ad 1] as Dionysius states (Coel. Hier. xi). For sometimes the name of "virtues" is appropriated to one order, which according to him, is the middle order of the middle hierarchy, but according to Gregory (Hom. in Evang. xxxiv) is the highest order of the lowest hierarchy. In another sense it is employed to denote all the angels: and then they are said to the question at issue it may be taken either way. For in the text (Sent. iv, D, 48) it is explained according to the second acceptation, so as to denote all the angels: and then they are said to be moved through wonder at the renewing of the world, as stated in the text. It can also be explained in reference to virtue as the name of a particular order; and then that order is said to be moved more than the others by reason of the effect, since according to Gregory (Hom. in Evang. xxxiv) we ascribe to that order the working of miracles which especially will be worked about that time: or again, because that order—since, according to Dionysius (Coel. Hier. xi), it belongs to the middle hierarchy—is not limited in its power, wherefore its ministry must needs regard universal causes. Consequently the proper office of the virtues is seemingly to move the heavenly bodies which are the cause of what happens in nature here below. And again the very name denotes this, since they are called the "virtues of heaven." Accordingly they will be moved then, because they will no more produce their effect, by ceasing to move the heavenly bodies: even as the angels who are appointed to watch over men will no longer fulfill the office of guardians.

Reply to Objection 1. This movement changes nothing pertaining to their state; but refers either to their effects which may vary without any change on their part, or to some new consideration of things which hitherto they were unable to see by means of their concreated species, which change of thought is not taken from them by their state of blessedness. Hence Augustine says (Gen. ad lit. viii, 20) that "God moves the spiritual creature through time."

Reply to Objection 2. Wonder is wont to be about things surpassing our knowledge or ability: and accordingly the virtues of heaven will wonder at the Divine power doing such things, in so far as they fail to do or comprehend them. In this sense the blessed Agnes said that the "sun and moon wonder at His beauty": and this does not imply ignorance in the angels, but removes the comprehension of God from them.

The Reply to the Third Objection is clear from what has been said.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether the world is to be cleansed?

Objection 1. It would seem that there is not to be any cleansing of the world. For only that which is unclean needs cleansing. Now God's creatures are not unclean, wherefore it is written (Acts 10:15): "That which God hath cleansed, do not thou call common," i.e. unclean. Therefore the creatures of the world shall not be cleansed.

Objection 2. Further, according to Divine justice cleansing is directed to the removal of the uncleanness of sin, as instanced in the cleansing after death. But there can be no stain of sin in the elements of this world. Therefore, seemingly, they need not to be cleansed.

Objection 3. Further, a thing is said to be cleansed when any foreign matter that depreciates it is removed therefrom: for the removal of that which ennobles a thing is not called a cleansing, but rather a diminishing. Now it pertains to the perfection and nobility of the elements that something of a foreign nature is mingled with them, since the form of a mixed body is more noble than the form of a simple body. Therefore it would seem nowise fitting that the elements of this world can possibly be cleansed.

On the contrary, All renewal is effected by some kind of cleansing. But the elements will be renewed; hence it is written (Apocalypse 21:1): "I saw a new heaven and a new earth: for the first heaven and the first earth was gone." Therefore the elements shall be cleansed.

Further, a gloss [St. Augustine, De Civ. Dei xx, 16 on 1 Corinthians 7:31, "The fashion of this earth passeth away," says: "The beauty of this world will perish in the burning of worldly flames." Therefore the same conclusion follows.

I answer that, Since the world was, in a way, made for man's sake, it follows that, when man shall be glorified in the body, the other bodies of the world shall also be changed to a better state, so that it is rendered a more fitting place for him and more pleasant to look upon. Now in order that man obtain the glory of the body, it behooves first of all those things to be removed which are opposed to glory. There are two, namely the corruption and stain of sin—because according to 1 Corinthians 15:50, "neither shall corruption possess incorruption," and all the unclean shall be without the city of glory (Apocalypse 22:15)—and again, the elements require to be cleansed from the contrary dispositions, ere they be brought to the newness of glory, proportionately to what we have said with regard to man. Now although, properly speaking, a corporeal thing cannot be the subject of the stain of sin, nevertheless, on account of sin corporeal things contract a certain unfittingness for being appointed to spiritual purposes; and for this reason we find that places where crimes have been committed are reckoned unfit for the performance of sacred actions therein, unless they be cleansed beforehand. Accordingly that part of the world which is given to our use contracts from men's sins a certain unfitness for being glorified, wherefore in this respect it needs to be cleansed. In like manner with regard to the intervening space, on account of the contact of the elements, there are many corruptions, generations and alterations of the elements, which diminish their purity: wherefore the elements need to be cleansed from these also, so that they be fit to receive the newness of glory.

Reply to Objection 1. When it is asserted that every creature of God is clean we are to understand this as meaning that its substance contains no alloy of evil, as the Manichees maintained, saying that evil and good are two substances in some places severed from one another, in others mingled together. But it does not exclude a creature from having an admixture of a foreign nature, which in itself is also good, but is inconsistent with the perfection of that creature. Nor does this prevent evil from being accidental to a creature, although not mingled with it as part of its substance.

Reply to Objection 2. Although corporeal elements cannot be the subject of sin, nevertheless, from the sin that is committed in them they contract a certain unfitness for receiving the perfection of glory.

Reply to Objection 3. The form of a mixed body and the form of an element may be considered in two ways: either as regards the perfection of the species, and thus a mixed body is more perfect—or as regards their continual endurance; and thus the simple body is more noble, because it has not in itself the cause of corruption, unless it be corrupted by something extrinsic: whereas a mixed body has in itself the cause of its corruption, namely the composition of contraries. Wherefore a simple body, although it be corruptible in part is incorruptible as a whole, which cannot be said of a mixed body. And since incorruption belongs to the perfection of glory, it follows that the perfection of a simple is more in keeping with the perfection of glory, than the perfection of a mixed body, unless the mixed body has also in itself some principle of incorruption, as the human body has, the form of which is incorruptible. Nevertheless, although a mixed body is somewhat more noble than a simple body, a simple body that exists by itself has a more noble being than if it exist in a mixed body, because in a mixed body simple bodies are somewhat in potentiality, whereas, existing by themselves, they are in their ultimate perfection.


Whether the cleansing of the world will be effected by fire?

Objection 1. It would seem that this cleansing will not be effected by fire. For since fire is a part of the world, it needs to be cleansed like the other parts. Now, the same thing should not be both cleanser and cleansed. Therefore it would seem that the cleansing will not be by fire.

Objection 2. Further, just as fire has a cleansing virtue so has water. Since then all things are not capable of being cleansed by fire, and some need to be cleansed by water — which distinction is moreover observed by the Old Law — it would seem that fire will not at any rate cleanse all things.

Objection 3. Further, this cleansing would seem to consist in purifying the parts of the world by separating them from one another. Now the separation of the parts of the world from one another at the world's beginning was effected by God's power alone, for the work of distinction was carried out by that power: wherefore Anaxagoras asserted that the separation was effected by the act of the intellect which moves all things (cf. Aristotle, Phys. viii, 9). Therefore it would seem that at the end of the world the cleansing will be done immediately by God and not by fire.

On the contrary, It is written (Psalm 49:3): "A fire shall burn before Him, and a mighty tempest shall be around Him"; and afterwards in reference to the judgment (Psalm 49:4): "He shall call heaven from above, and the earth to judge His people." Therefore it would seem that the final cleansing of the world will be by means of fire.

Further, it is written (2 Peter 3:12): "The heavens being on fire will be dissolved, and the elements shall melt with the burning heat." Therefore this cleansing will be effected by fire.

I answer that, As stated above (Article 1) this cleansing of the world will remove from it the stain contracted from sin, and the impurity resulting from mixture, and will be a disposition to the perfection of glory; and consequently in this threefold respect it will be most fitting for it to be effected by fire. First, because since fire is the most noble of the elements, its natural properties are more like the properties of glory, and this is especially clear in regard to light. Secondly, because fire, on account of the efficacy of its active virtue, is not as susceptible as the other elements to the admixture of a foreign matter. Thirdly, because the sphere of fire is far removed from our abode; nor are we so familiar with the use of fire as with that of earth, water, and air, so that it is not so liable to depreciation. Moreover, it is most efficacious in cleansing and in separating by a process of rarefaction.

Reply to Objection 1. Fire is not employed by us in its proper matter (since thus it is far removed from us), but only in a foreign matter: and in this respect it will be possible for the world to be cleansed by fire as existing in its pure state. But in so far as it has an admixture of some foreign matter it will be possible for it to be cleansed; and thus it will be cleanser and cleansed under different aspects. and this is not unreasonable.

Reply to Objection 2. The first cleansing of the world by the deluge regarded only the stain of sin. Now the sin which was most prevalent then was the sin of concupiscence, and consequently it was fitting that the cleansing should be by means of its contrary, namely water. But the second cleansing regards both the stain of sin and the impurity of mixture, and in respect of both it is more fitting for it to be effected by fire than by water. For the power of water tends to unite rather than to separate; wherefore the natural impurity of the elements could not be removed by water as by fire. Moreover, at the end of the world the prevalent sin will be that of tepidity, as though the world were already growing old, because then, according to Matthew 24:12, "the charity of many shall grow cold," and consequently the cleansing will then be fittingly effected by fire. Nor is there any thing that cannot in some way be cleansed by fire: some things, however, cannot be cleansed by fire without being destroyed themselves, such as cloths and wooden vessels, and these the Law ordered to be cleansed with water; yet all these things will be finally destroyed by fire.

Reply to Objection 3. By the work of distinction things received different forms whereby they are distinct from one another: and consequently this could only be done by Him Who is the author of nature. But by the final cleansing things will be restored to the purity wherein they were created, wherefore created nature will be able to minister to its Creator to this effect; and for this reason is a creature employed as a minister, that it is ennobled thereby.


Whether the fire whereby the world will be cleansed will be of the same species with elemental fire?

Objection 1. It would seem that the fire in question is not of the same species as elemental fire. For nothing consumes itself. But that fire will consume the four elements according to a gloss on 2 Peter 3:12. Therefore that fire will not be of the same species as elemental fire.

Objection 2. Further, as power is made known by operation, so is nature made known by power. Now that fire will have a different power from the fire which is an element: because it will cleanse the universe, whereas this fire cannot do that. Therefore it will not be of the same species as this.

Objection 3. Further, in natural bodies those that are of the same species have the same movement. But that fire will have a different movement from the fire that is an element, because it will move in all directions so as to cleanse the whole. Therefore it is not of the same species.

On the contrary, Augustine says (De Civ. Dei xx, 16), and his words are contained in a gloss on 1 Corinthians 7:31, that "the fashion of this world will perish in the burning of worldly flames." Therefore that fire will be of the same nature as the fire which is now in the world.

Further, just as the future cleansing is to be by fire, so was the past cleansing by water: and they are both compared to one another, 2 Peter 3:5. Now in the first cleansing the water was of the same species with elemental water. Therefore in like manner the fire of the second cleansing will be of the same species with elemental fire.

I answer that, We meet with three opinions on this question. For some say that the element of fire which is in its own sphere will come down to cleanse the world: and they explain this descent by way of multiplication, because the fire will spread through finding combustible matter on all sides. And this will result all the more then since the virtue of the fire will be raised over all the elements. Against this, however, would seem to be not only the fact that this fire will come down, but also the statement of the saints that it will rise up; thus (2 Peter 3:10) it is declared that the fire of the judgment will rise as high as the waters of the deluge; whence it would seem to follow that this fire is situated towards the middle of the place of generation. Hence others say that this fire will be generated towards the intervening space through the focusing together of the rays of the heavenly bodies, just as we see them focused together in a burning-glass; for at that time in lieu of glasses there will be concave clouds, on which the rays will strike But this again does not seem probable: for since the effects of heavenly bodies depend on certain fixed positions and aspects, if this fire resulted from the virtue of the heavenly bodies, the time of this cleansing would be known to those who observe the movements of the stars and this is contrary to the authority of Scripture. Consequently others, following Augustine, say that "just as the deluge resulted from an outpouring of the waters of the world, so the fashion of this world will perish by a burning of worldly flames" (De Civ. Dei. xx, 16). This burning is nothing else but the assembly of all those lower and higher causes that by their nature have a kindling virtue: and this assembly will take place not in the ordinary course of things, but by the Divine power: and from all these causes thus assembled the fire that will burn the surface of this world will result. If we consider aright these opinions, we shall find that they differ as to the cause producing this fire and not as to its species. For fire, whether produced by the sun or by some lower heating cause, is of the same species as fire in its own sphere, except in so far as the former has some admixture of foreign matter. And this will of necessity be the case then, since fire cannot cleanse a thing, unless this become its matter in some way. Hence we must grant that the fire in question is simply of the same species as ours.

Reply to Objection 1. The fire in question, although of the same species as ours, is not identically the same. Now we see that of two fires of the same species one destroys the other, namely the greater destroys the lesser, by consuming its matter. In like manner that fire will be able to destroy our fire.

Reply to Objection 2. Just as an operation that proceeds from the virtue of a thing is an indication of that virtue, so is its virtue an indication of its essence or nature, if it proceed from the essential principles of the thing. But an operation that does not proceed from the virtue of the operator does not indicate its virtue. This appears in instruments: for the action of an instrument shows forth the virtue of the mover rather than that of the instrument, since it shows forth the virtue of the agent in so far as the latter is the first principle of the action, whereas it does not show forth the virtue of the instrument, except in so far as it is susceptive of the influence of the principal agent as moving that instrument. In like manner a virtue that does not proceed from the essential principles of a thing does not indicate the nature of that thing except in the point of susceptibility. Thus the virtue whereby hot water can heat is no indication of the nature of water except in the point of its being receptive of heat. Consequently nothing prevents water that has this virtue from being of the same species as water that has it not. In like manner it is not unreasonable that this fire, which will have the power to cleanse the surface of the world, will be of the same species as the fire to which we are used, since the heating power therein arises, not from its essential principles but from the divine power or operation: whether we say that this power is an absolute quality, such as heat in hot water, or a kind of intention as we have ascribed to instrumental virtue (Sent. iv, D, 1, qu. 1, 4) [Cf. III:62:4 ad 1]. The latter is more probable since that fire will not act save as the instrument of the Divine power.

Reply to Objection 3. Of its own nature fire tends only upwards; but in so far as it pursues its matter, which it requires when it is outside its own sphere, it follows the site of combustible matter. Accordingly it is not unreasonable for it to take a circular or a downward course, especially in so far as it acts as the instrument of the Divine power.


Whether that fire will cleanse also the higher heavens?

Objection 1. It would seem that that fire will cleanse also the higher heavens. For it is written (Psalm 101:26-27): "The heavens are the works of Thy hands: they shall perish but Thou remainest." Now the higher heavens also are the work of God's hands. Therefore they also shall perish in the final burning of the world.

Objection 2. Further, it is written (2 Peter 3:12): "The heavens being on fire shall be dissolved, and the elements shall melt with the burning heat of fire." Now the heavens that are distinct from the elements are the higher heavens, wherein the stars are fixed. Therefore it would seem that they also will be cleansed by that fire.

Objection 3. Further, the purpose of that fire will be to remove from bodies their indisposition to the perfection of glory. Now in the higher heaven we find this indisposition both as regards guilt, since the devil sinned there, and as regards natural deficiency, since a gloss on Romans 8:22, "We know that every creature groaneth and is in labor even until now," says: "All the elements fulfill their duty with labor: even as it is not without labor that the sun and moon travel their appointed course." Therefore the higher heavens also will be cleansed by that fire.

On the contrary, "The heavenly bodies are not receptive of impressions from without" [Cf. Sent. Philosop. ex Arist. collect. lit. c.—Among the works of Bede].

Further, a gloss on 2 Thessalonians 1:8, "In a flame of fire giving vengeance," says: "There will be in the world a fire that shall precede Him, and shall rise in the air to the same height as did the waters of the deluge." But the waters of the deluge did not rise to the height of the higher heavens but only 15 cubits higher than the mountain summits (Genesis 7:20). Therefore the higher heavens will not be cleansed by that fire.

I answer that, The cleansing of the world will be for the purpose of removing from bodies the disposition contrary to the perfection of glory, and this perfection is the final consummation of the universe: and this disposition is to be found in all bodies, but differently in different bodies. For in some this indisposition regards something inherent to their substance: as in these lower bodies which by being mixed together fall away from their own purity. In others this indisposition does not regard something inherent to their substance; as in the heavenly bodies, wherein nothing is to be found contrary to the final perfection of the universe, except movement which is the way to perfection, and this not any kind of movement, but only local movement, which changes nothing intrinsic to a thing, such as its substance, quantity, or quality, but only its place which is extrinsic to it. Consequently there is no need to take anything away from the substance of the higher heavens, but only to set its movement at rest. Now local movement is brought to rest not by the action of a counter agent, but by the mover ceasing to move; and therefore the heavenly bodies will not be cleansed, neither by fire nor by the action of any creature, but in lieu of being cleansed they will be set at rest by God's will alone.

Reply to Objection 1. As Augustine says (De Civ. Dei xx, 18,24): "Those words of the psalm refer to the aerial heavens which will be cleansed by the fire of the final conflagration." Or we may reply that if they refer also to the higher heavens, these are said to perish as regards their movement whereby now they are moved without cessation.

Reply to Objection 2. Peter explains himself to which heavens he refers. For before the words quoted, he had said (2 Peter 3:5-7): "The heavens . . . first, and the earth . . . through water . . . perished . . . which . . . now, by the same word are kept in store, reserved unto fire unto the day of judgment." The entire text differs somewhat from St. Thomas's quotation; but the sense is the same. Therefore the heavens to be cleansed are those which before were cleansed by the waters of the deluge, namely the aerial heavens.

Reply to Objection 3. This labor and service of the creature, that Ambrose ascribes to the heavenly bodies, is nothing else than the successive movements whereby they are subject to time, and the lack of that final consummation which they will attain in the end. Nor did the empyrean heaven contract any stain from the sin of the demons, because they were expelled from that heaven as soon as they sinned.


Whether that fire will consume the other elements?

Objection 1. It would seem that the fire in question will consume the other elements. For a gloss of Bede on 2 Peter 3:12 says: "This exceeding great fire will engulf the four elements whereof the world consists: yet it will not so engulf all things that they will cease to be, but it will consume two of them entirely, and will restore two of them to a better fashion." Therefore it would seem that at least two of the elements are to be entirely destroyed by that fire.

Objection 2. Further, it is written (Apocalypse 21:1): "The first heaven and the first earth have passed away and the sea is no more." Now the heaven here denotes the air, as Augustine states (De Civ. Dei xx, 18); and the sea denotes the gathering together of the waters. Therefore it would seem that these three elements will be wholly destroyed.

Objection 3. Further, fire does not cleanse except in so far as other things are made to be its matter. If, then, fire cleanses the other elements, they must needs become its matter. Therefore they must pass into its nature, and consequently be voided of their own nature.

Objection 4. Further, the form of fire is the most noble of the forms to which elemental matter can attain. Now all things will be brought to the most noble state by this cleansing. Therefore the other elements will be wholly transformed into fire.

On the contrary, A gloss on 1 Corinthians 7:31, "The fashion of this world passeth away," says: "The beauty, not the substance, passeth." But the very substance of the elements belongs to the perfection of the world. Therefore the elements will not be consumed as to their substance.

Further, this final cleansing that will be effected by fire will correspond to the first cleansing which was effected by water. Now the latter did not corrupt the substance of the elements. Therefore neither will the former which will be the work of fire.

I answer that, There are many opinions on this question. For some say that all the elements will remain as to their matter, while all will be changed as regards their imperfection; but that two of them will retain their respective substantial form, namely air and earth, while two of them, namely fire and water, will not retain their substantial form but will be changed to the form of heaven. In this way three elements, namely air, fire, and water, will be called "heaven"; although air will retain the same substantial form as it has now, since even now it is called "heaven." Wherefore (Apocalypse 21:1) only heaven and earth are mentioned: "I saw," says he, "a new heaven and a new earth." But this opinion is altogether absurd: for it is opposed both to philosophy—which holds it impossible for the lower bodies to be in potentiality to the form of heaven, since they have neither a common matter, nor mutual contrariety—and to theology, since according to this opinion the perfection of the universe with the integrity of its parts will not be assured on account of two of the elements being destroyed.

Consequently "heaven" is taken to denote the fifth body, while all the elements are designated by "earth," as expressed in Psalm 148:7-8, "Praise the Lord from the earth" and afterwards, "fire, hail, snow, ice," etc.

Hence others say that all the elements will remain as to their substance, but that their active and passive qualities will be taken from them: even as they say too, that in a mixed body the elements retain their substantial form without having their proper qualities, since these are reduced to a mean, and a mean is neither of the extremes. And seemingly the following words of Augustine (De Civ. Dei xx, 16) would seem in agreement with this: "In this conflagration of the world the qualities of the corruptible elements that were befitting our corruptible bodies will entirely perish by fire: and the substance itself will have those qualities that become an immortal body."

However, this does not seem probable, for since the proper qualities of the elements are the effects of their substantial form, it seems impossible, as long as the substantial forms remain, for the aforesaid qualities to be changed, except for a time by some violent action: thus in hot water we see that by virtue of its species it returns to the cold temperature which it had lost by the action of fire, provided the species of water remain. Moreover, these same elemental qualities belong to the second perfection of the elements, as being their proper passions: nor is it probable that in this final consummation the elements will lose anything of their natural perfection. Wherefore it would seem that the reply to this question should be that the elements will remain as to their substance and proper qualities, but that they will be cleansed both from the stain which they contracted from the sins of men, and from the impurity resulting in them through their mutual action and passion: because when once the movement of the first movable body ceases, mutual action and passion will be impossible in the lower elements: and this is what Augustine calls the "qualities of corruptible elements," namely their unnatural dispositions by reason of which they come near to corruption.

Reply to Objection 1. That fire is said to engulf the four elements in so far as in some way it will cleanse them. But when it is said further that "it will consume two entirely," this does not mean that two of the elements are to be destroyed as to their substance, but that two will be more changed from the property which they have now. Some say that these two are fire and water which excel the others in their active qualities, namely heat and cold, which are the chief principles of corruption in other bodies; and since then there will be no action of fire and water which surpass the others in activity, they would seem especially to be changed from the virtue which they have now. Others, however, say that these two are air and water, on account of the various movements of these two elements, which movements they derive from the movement of the heavenly bodies. And since these movements will cease (such as the ebb and flow of the sea, and the disturbances of winds and so forth), therefore these elements especially will be changed from the property which they have now.

Reply to Objection 2. As Augustine says (De Civ. Dei xx, 16), when it is stated: "And the sea is no more," by the sea we may understand the present world of which he had said previously (De Civ. Dei xx, 13): "The sea gave up the dead that were in it." If, however, the sea be taken literally we must reply that by the sea two things are to be understood, namely the substance of the waters, and their disposition, as containing salt and as to the movement of the waves. The sea will remain, not as to this second, but as to the first.

Reply to Objection 3. This fire will not act save as the instrument of God's providence and power; wherefore it will not act on the other elements so as to consume them but only so as to cleanse them. Nor is it necessary for that which becomes the matter of fire, to be voided of its proper species entirely, as instanced by incandescent iron, which by virtue of its species that remains returns to its proper and former state as soon as it is taken from the furnace. It will be the same with the elements after they are cleansed by fire.

Reply to Objection 4. In the elemental parts we must consider not only what is befitting a part considered in itself, but also what is befitting it in its relation to the whole. I say, then, that although water would be more noble if it had the form of fire, as likewise would earth and air, yet the universe would be more imperfect, if all elemental matter were to assume the form of fire.


Whether all the elements will be cleansed by that fire?

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 Apocalypse 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 Peter 3:12 declares that "this fire will engulf the four elements."

I answer that, Some [St. Bonaventure, Sentent. iv, D, 47, 2, 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 Peter 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; kArticle 22, Reply to Objection 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 Psalm 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.


Whether the fire of the final conflagration is to follow the judgment?

Objection 1. It would seem that the fire of the final conflagration is to follow the judgment. For Augustine (De Civ. Dei xx, 30) gives the following order of the things to take place at the judgment, saying: "At this judgment we have learned that the following things will occur. Elias the Thesbite will appear, the Jews will believe, Antichrist will persecute, Christ will judge, the dead shall rise again, the good shall be separated from the wicked, the world shall be set on fire and shall be renewed." Therefore the burning will follow the judgment.

Objection 2. Further, Augustine says (De Civ. Dei xx, 16): "After the wicked have been judged, and cast into everlasting fire, the figure of this world will perish in the furnace of worldly flames." Therefore the same conclusion follows.

Objection 3. Further, when the Lord comes to judgment He will find some men living, as appears from the words of 1 Thessalonians 4:16, where the Apostle speaking in their person says: "Then we who are alive, who remain unto the coming of the Lord [Vulgate: 'who are left, shall be taken . . . to meet Christ'—the words "who remain," etc., are from 1 Thessalonians 4:14." But it would not be so, if the burning of the world were to come first, since they would be destroyed by the fire. Therefore this fire will follow the judgment.

Objection 4. Further, it is said that our Lord will come to judge the earth by fire, and consequently the final conflagration would seem to be the execution of the sentence of Divine judgment. Now execution follows judgment. Therefore that fire will follow the judgment.

On the contrary, It is written (Psalm 96:3): "A fire shall go before Him."

Further, the resurrection will precede the judgment, else every eye would not see Christ judging. Now the burning of the world will precede the resurrection, for the saints who will rise again will have spiritual and impassible bodies, so that it will be impossible for the fire to cleanse them, and yet the text (Sent. iv, D, 47) quotes Augustine (De Civ. Dei xx, 18) as saying that "whatever needs cleansing in any way shall be cleansed by that fire." Therefore that fire will precede the judgment.

I answer that, The fire in question will in reality, as regards its beginning, precede the judgment. This can clearly be gathered from the fact that the resurrection of the dead will precede the judgment, since according to 1 Thessalonians 4:13-16, those who have slept "shall be taken up . . . in the clouds . . . into the air . . . to meet Christ coming to judgment." Now the general resurrection and the glorification of the bodies of the saints will happen at the same time; for the saints in rising again will assume a glorified body, as evidenced by 1 Corinthians 15:43, "It is sown in dishonor, it shall rise in glory": and at the same time as the saints' bodies shall be glorified, all creatures shall be renewed, each in its own way, as appears from the statement (Romans 8:21) that "the creature . . . itself shall be delivered from the servitude of corruption into the liberty of the glory of the children of God." Since then the burning of the world is a disposition to the aforesaid renewal, as stated above (Articles 1 and 4); it can clearly be gathered that this burning, so far as it shall cleanse the world, will precede the judgment, but as regards a certain action thereof, whereby it will engulf the wicked, it will follow the judgment.

Reply to Objection 1. Augustine is speaking not as one who decides the point, but as expressing an opinion. This is clear from his continuing thus: "That all these things are to happen is a matter of faith, but how and in what order we shall learn more then by experience of the things themselves than now by seeking a definite conclusion by arguing about them. Methinks, however, they will occur in the order I have given." Hence it is clear that he is speaking as offering his opinion. The same answer applies to the Second Objection.

Reply to Objection 3. All men shall die and rise again: yet those are said to be found alive who will live in the body until the time of the conflagration.

Reply to Objection 4. That fire will not carry out the sentence of the judge except as regards the engulfing of the wicked: in this respect it will follow the judgment.


Whether that fire will have such an effect on men as is described?

Objection 1. It would seem that this fire will not have such an effect on men as is described in the text (Sent. iv, D, 47). For a thing is said to be consumed when it is reduced to naught. Now the bodies of the wicked will not be reduced to naught, but will be kept for eternity, that they may bear an eternal punishment. Therefore this fire will not consume the wicked, as stated in the text.

Objection 2. Further, if it be said that it will consume the bodies of the wicked by reducing them to ashes; on the contrary, as the bodies of the wicked, so will those of the good be brought to ashes: for it is the privilege of Christ alone that His flesh see not corruption. Therefore it will consume also the good who will then be found.

Objection 3. Further, the stain of sin is more abundant in the elements, as combining together to the formation of the human body wherein is the corruption of the fomes [Cf. I-II:83:3; I-II:91:6] even in the good, than in the elements existing outside the human body. Now the elements existing outside the human body will be cleansed on account of the stain of sin. Much therefore will the elements in the human body whether of the good or of the wicked need to be cleansed, and consequently the bodies of both will need to be destroyed.

Objection 4. Further, as long as the state of the way lasts the elements act in like manner on the good and the wicked. Now the state of the way will still endure in that conflagration, since after this state of the way death will not be natural, and yet it will be caused by that fire. Therefore that fire will act equally on good and wicked; and consequently it does not seem that any distinction is made between them as to their being affected by that fire, as stated in the text.

Objection 5. Further, this fire will have done its work in a moment as it were. Yet there will be many among the living in whom there will be many things to be cleansed. Therefore that fire will not suffice for their cleansing.

I answer that, This fire of the final conflagration, in so far as it will precede the judgment, will act as the instrument of Divine justice as well as by the natural virtue of fire. Accordingly, as regards its natural virtue, it will act in like manner on the wicked and good who will be alive, by reducing the bodies of both to ashes. But in so far as it acts as the instrument of Divine justice, it will act differently on different people as regards the sense of pain. For the wicked will be tortured by the action of the fire; whereas the good in whom there will be nothing to cleanse will feel no pain at all from the fire, as neither did the children in the fiery furnace (Daniel 3); although their bodies will not be kept whole, as were the bodies of the children: and it will be possible by God's power for their bodies to be destroyed without their suffering pain. But the good, in whom matter for cleansing will be found, will suffer pain from that fire, more or less according to their different merits. On the other hand, as regards the action which this fire will have after the judgment, it will act on the damned alone, since the good will all have impassible bodies.

Reply to Objection 1. Consumption there signifies being brought, not to nothing, but to ashes.

Reply to Objection 2. Although the bodies of the good will be reduced to ashes by the fire, they will not suffer pain thereby, as neither did the children in the Babylonian furnace. In this respect a distinction is drawn between the good and the wicked.

Reply to Objection 3. The elements that are in human bodies, even in the bodies of the elect, will be cleansed by fire. But this will be done, by God's power, without their suffering pain.

Reply to Objection 4. This fire will act not only according to the natural power of the element, but also as the instrument of Divine justice.

Reply to Objection 5. There are three reasons why those who will be found living will be able to be cleansed suddenly. One is because there will be few things in them to be cleansed, since they will be already cleansed by the previous fears and persecutions. The second is because they will suffer pain both while living and of their own will: and pain suffered in this life voluntarily cleanses much more than pain inflicted after death, as in the case of the martyrs, because "if anything needing to be cleansed be found in them, it is cut off by the sickle of suffering," as Augustine says (De Unic. Bap. xiii), although the pain of martyrdom is of short duration in comparison with the pain endured in purgatory. The third is because the heat will gain in intensity what it loses in shortness of time.


Whether that fire will engulf the wicked?

Objection 1. It would seem that that fire will not engulf the wicked. For a gloss on Malachi 3:3, "He shall purify the sons of Levi," says that "it is a fire consuming the wicked and refining the good"; and a gloss on 1 Corinthians 3:13, "Fire shall try every man's work," says: "We read that there will be a twofold fire, one that will cleanse the elect and will precede the judgment, another that will torture the wicked." Now the latter is the fire of hell that shall engulf the wicked, while the former is the fire of the final conflagration. Therefore the fire of the final conflagration will not be that which will engulf the wicked.

Objection 2. Further, that fire will obey God in the cleansing of the world: therefore it should receive its reward like the other elements, especially since fire is the most noble of the elements. Therefore it would seem that it ought not to be cast into hell for the punishment of the damned.

Objection 3. Further, the fire that will engulf the wicked will be the fire of hell: and this fire was prepared from the beginning of the world for the damned; hence it is written (Matthew 25:41): "Depart . . . you cursed . . . into everlasting fire which was prepared for the devil," etc., and (Isaiah 30:33): "Tophet is prepared from yesterday, prepared by the king," etc., where a gloss observes: "From yesterday, i.e. from the beginning—Tophet, i.e. the valley of hell." But this fire of the final conflagration was not prepared from the beginning, but will result from the meeting together of the fires of the world. Therefore that fire is not the fire of hell which will engulf the wicked.

On the contrary, are the words of Psalm 96:3, where it is said of this fire that it "shall burn His enemies round about."

Further, it is written (Daniel 7:10): "A swift stream of fire issued forth from before Him"; and a gloss adds, "to drag sinners into hell." Now the passage quoted refers to that fire of which we are now speaking, as appears from a gloss which observes on the same words: "In order to punish the wicked and cleanse the good." Therefore the fire of the final conflagration will be plunged into hell together with the wicked

I answer that, The entire cleansing of the world and the renewal for the purpose of cleansing will be directed to the renewal of man: and consequently the cleansing and renewal of the world must needs correspond with the cleansing and renewal of mankind. Now mankind will be cleansed in one way by the separation of the wicked from the good: wherefore it is said (Luke 3:17): "Whose fan is in His hand, and He will purge His poor, and will gather the wheat," i.e. the elect, "into His barn, but the chaff," i.e. the wicked, "He will burn with unquenchable fire." Hence it will be thus with the cleansing of the world, so that all that is ugly and vile will be cast with the wicked into hell, and all that is beautiful and noble will be taken up above for the glory of the elect: and so too will it be with the fire of that conflagration, as Basil says in Psalm 28:7, "The voice of the Lord divideth the flame of fire," because whatever fire contains of burning heat and gross matter will go down into hell for the punishment of the wicked, and whatever is subtle and lightsome will remain above for the glory of the elect.

Reply to Objection 1. The fire that will cleanse the elect before the judgment will be the same as the fire that will burn the world, although some say the contrary. For it is fitting that man, being a part of the world, be cleansed with the same fire as the world. They are, however, described as two fires, that will cleanse the good, and torture the wicked, both in reference to their respective offices, and somewhat in reference to their substance: since the substance of the cleansing fire will not all be cast into hell, as stated above.

Reply to Objection 2. This fire will be rewarded because whatever it contains of gross matter will be separated from it, and cast into hell.

Reply to Objection 3. The punishment of the wicked, even as the glory of the elect, will be greater after the judgment than before. Wherefore, just as charity will be added to the higher creature in order to increase the glory of the elect, so too whatever is vile in creatures will be thrust down into hell in order to add to the misery of the damned. Consequently it is not unbecoming that another fire be added to the fire of the damned that was prepared from the beginning of the world.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether there is to be a resurrection of the body?

Objection 1. It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Ecclesiastes 1:4). Therefore the man that is dead shall never rise again.

Objection 2. Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead but of the living" (Matthew 22:32; Exodus 3:6). But it is clear that when those words were uttered, Abraham, Isaac, and Jacob lived not in body, but only in the soul. Therefore there will be no resurrection of bodies but only of souls.

Objection 3. Further, the Apostle (1 Corinthians 15) seemingly proves the resurrection from the reward for labors endured by the saints in this life. For if they trusted in this life alone, they would be the most unhappy of all men. Now there can be sufficient reward for labor in the soul alone: since it is not necessary for the instrument to be repaid together with the worker, and the body is the soul's instrument. Wherefore even in purgatory, where souls will be punished for what they did in the body, the soul is punished without the body. Therefore there is no need to hold a resurrection of the body, but it is enough to hold a resurrection of souls, which consists in their being taken from the death of sin and unhappiness to the life of grace and glory.

Objection 4. Further, the last state of a thing is the most perfect, since thereby it attains its end. Now the most perfect state of the soul is to be separated from the body, since in that state it is more conformed to God and the angels, and is more pure, as being separated from any extraneous nature. Therefore separation from the body is its final state, and consequently it returns not from this state to the body, as neither does a man end in becoming a boy.

Objection 5. Further, bodily death is the punishment inflicted on man for his own transgression, as appears from Genesis 2, even as spiritual death, which is the separation of the soul from God, is inflicted on man for mortal sin. Now man never returns to life from spiritual death after receiving the sentence of his damnation. Therefore neither will there be any return from bodily death to bodily life, and so there will be no resurrection.

On the contrary, It is written (Job 19:25-26): "I know that my Redeemer liveth, and in the last day I shall rise out of the earth, and I shall be clothed again with my skin," etc. Therefore there will be a resurrection of the body.

Further, the gift of Christ is greater than the sin of Adam, as appears from Romans 5:15. Now death was brought in by sin, for if sin had not been, there had been no death. Therefore by the gift of Christ man will be restored from death to life.

Further, the members should be conformed to the head. Now our Head lives and will live eternally in body and soul, since "Christ rising again from the dead dieth now no more" (Romans 6:8). Therefore men who are His members will live in body and soul; and consequently there must needs be a resurrection of the body.

I answer that, According to the various opinions about man's last end there have been various opinions holding or denying the resurrection. For man's last end which all men desire naturally is happiness. Some have held that man is able to attain this end in this life: wherefore they had no need to admit another life after this, wherein man would be able to attain to his perfection: and so they denied the resurrection.

This opinion is confuted with sufficient probability by the changeableness of fortune, the weakness of the human body, the imperfection and instability of knowledge and virtue, all of which are hindrances to the perfection of happiness, as Augustine argues at the end of De Civ. Dei (xxii, 22).

Hence others maintained that after this there is another life wherein, after death, man lives according to the soul only, and they held that such a life sufficed to satisfy the natural desire to obtain happiness: wherefore Porphyrius said as Augustine states (De Civ. De. xxii, 26): "The soul, to be happy, must avoid all bodies": and consequently these did not hold the resurrection.

This opinion was based by various people on various false foundations. For certain heretics asserted that all bodily things are from the evil principle, but that spiritual things are from the good principle: and from this it follows that the soul cannot reach the height of its perfection unless it be separated from the body, since the latter withdraws it from its principle, the participation of which makes it happy. Hence all those heretical sects that hold corporeal things to have been created or fashioned by the devil deny the resurrection of the body. The falsehood of this principle has been shown at the beginning of the Second Book (Sent. ii, D, 4, qu. 1, 3; * [Cf. I:49:3]).

Others said that the entire nature of man is seated in the soul, so that the soul makes use of the body as an instrument, or as a sailor uses his ship: wherefore according to this opinion, it follows that if happiness is attained by the soul alone, man would not be balked in his natural desire for happiness, and so there is no need to hold the resurrection. But the Philosopher sufficiently destroys this foundation (De Anima ii, 2), where he shows that the soul is united to the body as form to matter. Hence it is clear that if man cannot be happy in this life, we must of necessity hold the resurrection.

Reply to Objection 1. The heavens will never be broken as to their substance, but as to the effect of their power whereby their movement is the cause of generation and corruption of lower things: for this reason the Apostle says (1 Corinthians 7:31): "The fashion of this world passeth away."

Reply to Objection 2. Abraham's soul, properly speaking, is not Abraham himself, but a part of him (and the same as regards the others). Hence life in Abraham's soul does not suffice to make Abraham a living being, or to make the God of Abraham the God of a living man. But there needs to be life in the whole composite, i.e. the soul and body: and although this life were not actually when these words were uttered, it was in each part as ordained to the resurrection. Wherefore our Lord proves the resurrection with the greatest subtlety and efficacy.

Reply to Objection 3. The soul is compared to the body, not only as a worker to the instrument with which he works, but also as form to matter: wherefore the work belongs to the composite and not to the soul alone, as the Philosopher shows (De Anima i, 4). And since to the worker is due the reward of the work, it behooves man himself, who is composed of soul and body, to receive the reward of his work. Now as venial offenses are called sins as being dispositions to sin, and not as having simply and perfectly the character of sin, so the punishment which is awarded to them in purgatory is not a retribution simply, but rather a cleansing, which is wrought separately in the body, by death and by its being reduced to ashes, and in the soul by the fire of purgatory.

Reply to Objection 4. Other things being equal, the state of the soul in the body is more perfect than outside the body, because it is a part of the whole composite; and every integral part is material in comparison to the whole: and though it were conformed to God in one respect, it is not simply. Because, strictly speaking, a thing is more conformed to God when it has all that the condition of its nature requires, since then most of all it imitates the Divine perfection. Hence the heart of an animal is more conformed to an immovable God when it is in movement than when it is at rest, because the perfection of the heart is in its movement, and its rest is its undoing.

Reply to Objection 5. Bodily death was brought about by Adam's sin which was blotted out by Christ's death: hence its punishment lasts not for ever. But mortal sin which causes everlasting death through impenitence will not be expiated hereafter. Hence that death will be everlasting.


Whether the resurrection will be for all without exception?

Objection 1. It would seem that the resurrection will not be for all without exception. For it is written (Psalm 1:5): "The wicked shall not rise again in judgment." Now men will not rise again except at the time of the general judgment. Therefore the wicked shall in no way rise again.

Objection 2. Further, it is written (Daniel 12:2): "Many of those that sleep in the dust of the earth shall awake." But these words imply a restriction. Therefore all will not rise again.

Objection 3. Further, by the resurrection men are conformed to Christ rising again; wherefore the Apostle argues (1 Corinthians 15:12, seqq.) that if Christ rose again, we also shall rise again. Now those alone should be conformed to Christ rising again who have borne His image, and this belongs to the good alone. Therefore they alone shall rise again.

Objection 4. Further, punishment is not remitted unless the fault be condoned. Now bodily death is the punishment of original sin. Therefore, as original sin is not forgiven to all, all will not rise again.

Objection 5. Further, as we are born again by the grace of Christ, even so shall we rise again by His grace. Now those who die in their mother's womb can never be born again: therefore neither can they rise again, and consequently all will not rise again.

On the contrary, It is said (John 5:28,35): "All that are in the graves shall hear the voice of the Son of God . . . and they that hear shall live." Therefore the dead shall all rise again.

Further, it is written (1 Corinthians 15:51): "We shall all indeed rise again," etc.

Further, the resurrection is necessary in order that those who rise again may receive punishment or reward according to their merits. Now either punishment or reward is due to all, either for their own merits, as to adults, or for others' merits, as to children. Therefore all will rise again.

I answer that, Those things, the reason of which comes from the nature of a species, must needs be found likewise in all the members of that same species. Now such is the resurrection: because the reason thereof, as stated above (Article 1), is that the soul cannot have the final perfection of the human species, so long as it is separated from the body. Hence no soul will remain for ever separated from the body. Therefore it is necessary for all, as well as for one, to rise again.

Reply to Objection 1. As a gloss expounds these words, they refer to the spiritual resurrection whereby the wicked shall not rise again in the particular judgment. or else they refer to the wicked who are altogether unbelievers, who will not rise again to be judged, since they are already judged [John 3:18].

Reply to Objection 2. Augustine (De Civ. Dei xx, 23) explains "many" as meaning "all": in fact, this way of speaking is often met with in Holy Writ. Or else the restriction may refer to the children consigned to limbo who, although they shall rise again, are not properly said to awake, since they will have no sense either of pain or of glory, and waking is the unchaining of the senses.

Reply to Objection 3. All, both good and wicked, are conformed to Christ, while living in this life, as regards things pertaining to the nature of the species, but not as regards matters pertaining to grace. Hence all will be conformed to Him in the restoration of natural life, but not in the likeness of glory, except the good alone.

Reply to Objection 4. Those who have died in original sin have, by dying, discharged the obligation of death which is the punishment of original sin. Hence, notwithstanding original sin, they can rise again from death: for the punishment of original sin is to die, rather than to be detained by death.

Reply to Objection 5. We are born again by the grace of Christ that is given to us, but we rise again by the grace of Christ whereby it came about that He took our nature, since it is by this that we are conformed to Him in natural things. Hence those who die in their mother's womb, although they are not born again by receiving grace, will nevertheless rise again on account of the conformity of their nature with Him, which conformity they acquired by attaining to the perfection of the human species.


Whether the resurrection is natural?

Objection 1. It would seem that the resurrection is natural. For, as the Damascene says (De Fide Orth. iii, 14), "that which is commonly observed in all, marks the nature of the individuals contained under it." Now resurrection applies commonly to all. Therefore it is natural.

Objection 2. Further, Gregory says (Moral. xiv, 55): "Those who do not hold the resurrection on the principle of obedience ought certainly to hold it on the principle of reason. For what does the world every day but imitate, in its elements, our resurrection?" And he offers as examples the light which "as it were dies . . . and is withdrawn from our sight . . . and again rises anew, as it were, and is recalled—the shrubs which lose their greenery, and again by a kind of resurrection are renewed—and the seeds which rot and die and then sprout and rise again as it were": which same example is adduced by the Apostle (1 Corinthians 15:36). Now from the works of nature nothing can be known save what is natural. Therefore the resurrection is natural.

Objection 3. Further, things that are against nature abide not for long, because they are violent, so to speak. But the life that is restored by the resurrection will last for ever. Therefore the resurrection will be natural.

Objection 4. Further, that to which the entire expectation of nature looks forward would seem to be natural. Now such a thing is the resurrection and the glorification of the saints according to Romans 8:19. Therefore the resurrection will be natural.

Objection 5. Further, the resurrection is a kind of movement towards the everlasting union of soul and body. Now movement is natural if it terminate in a natural rest (Phys. v, 6): and the everlasting union of soul and body will be natural, for since the soul is the body's proper mover, it has a body proportionate to it: so that the body is likewise for ever capable of being quickened by it, even as the soul lives for ever. Therefore the resurrection will be natural.

On the contrary, There is no natural return from privation to habit. But death is privation of life. Therefore the resurrection whereby one returns from death to life is not natural.

Further, things of the one species have one fixed way of origin: wherefore animals begotten of putrefaction are never of the same species as those begotten of seed, as the Commentator says on Phys. viii. Now the natural way of man's origin is for him to be begotten of a like in species: and such is not the case in the resurrection. Therefore it will not be natural.

I answer that, A movement or an action stands related to nature in three ways. For there is a movement or action whereof nature is neither the principle nor the term: and such a movement is sometimes from a principle above nature as in the case of a glorified body; and sometimes from any other principle whatever; for instance, the violent upward movement of a stone which terminates in a violent rest. Again, there is a movement whereof nature is both principle and term: for instance, the downward movement of a stone. And there is another movement whereof nature is the term, but not the principle, the latter being sometimes something above nature (as in giving sight to a blind man, for sight is natural, but the principle of the sight-giving is above nature), and sometimes something else, as in the forcing of flowers or fruit by artificial process. It is impossible for nature to be the principle and not the term, because natural principles are appointed to definite effects, beyond which they cannot extend.

Accordingly the action or movement that is related to nature in the first way can nowise be natural, but is either miraculous if it come from a principle above nature, or violent if from any other principle. The action or movement that is related to nature in the second way is simply natural: but the action that is related to nature in the third way cannot be described as natural simply, but as natural in a restricted sense, in so far, to wit, as it leads to that which is according to nature: but it is called either miraculous or artificial or violent. For, properly speaking, natural is that which is according to nature, and a thing is according to nature if it has that nature and whatever results from that nature (Phys. ii, 1). Consequently, speaking simply, movement cannot be described as natural unless its principle be natural.

Now nature cannot be the principle of resurrection, although resurrection terminates in the life of nature. For nature is the principle of movement in the thing wherein nature is—either the active principle, as in the movement of heavy and light bodies and in the natural alterations of animals—or the passive principle, as in the generation of simple bodies. The passive principle of natural generation is the natural passive potentiality which always has an active principle corresponding to it in nature, according to Metaphysics viii, 1: nor as to this does it matter whether the active principle in nature correspond to the passive principle in respect of its ultimate perfection, namely the form; or in respect of a disposition in virtue of which it demands the ultimate form, as in the generation of a man according to the teaching of faith, or in all other generations according to the opinions of Plato and Avicenna. But in nature there is no active principle of the resurrection, neither as regards the union of the soul with the body, nor as regards the disposition which is the demand for that union: since such a disposition cannot be produced by nature, except in a definite way by the process of generation from seed. Wherefore even granted a passive potentiality on the part of the body, or any kind of inclination to its union with the soul, it is not such as to suffice for the conditions of natural movement. Therefore the resurrection, strictly speaking, is miraculous and not natural except in a restricted sense, as we have explained.

Reply to Objection 1. Damascene is speaking of those things that are found in all individuals and are caused by the principles of nature. For supposing by a divine operation all men to be made white, or to be gathered together in one place, as happened at the time of the deluge, it would not follow that whiteness or existence in some particular place is a natural property of man.

Reply to Objection 2. From natural things one does not come by a demonstration of reason to know non-natural things, but by the induction of reason one may know something above nature, since the natural bears a certain resemblance to the supernatural. Thus the union of soul and body resembles the union of the soul with God by the glory of fruition, as the Master says (Sent. ii, D, 1): and in like manner the examples, quoted by the Apostle and Gregory, are confirmatory evidences of our faith in the resurrection.

Reply to Objection 3. This argument regards an operation which terminates in something that is not natural but contrary to nature. Such is not the resurrection, and hence the argument is not to the point.

Reply to Objection 4. The entire operation of nature is subordinate to the Divine operation, just as the working of a lower art is subordinate to the working of a higher art. Hence just as all the work of a lower art has in view an end unattainable save by the operation of the higher art that produces the form, or makes use of what has been made by art: so the last end which the whole expectation of nature has in view is unattainable by the operation of nature, and for which reason the attaining thereto is not natural.

Reply to Objection 5. Although there can be no natural movement terminating in a violent rest, there can be a non-natural movement terminating in a natural rest, as explained above.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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