this is true only in reference to the bodies of the blesssd. The bodies of the damned are ugly and deformed; they are incorruptible, but capable of suffering, which is not the case with the bodies of the saints. Thom. Aquinas, Summ. P. iii. in Supplem. Qu. 75 ss. Cramer, vii. p. 777 ss. Comp. also Elucidar. c. 69. 6 Joh. Dam. iv. 27. p. 303. 'Αλλ' ἐρεῖ τις πῶς ἐγείρονται οἱ νεκροί; ὤ τῆς ἀπιστίας· ὤ τῆς ἀφροσύνης· ὁ χοῦν εἰς σωμα βουλήσει μόνη μεταβαλὼν, ὁ μικρὰν ξανίδα τοῦ σπέρματος ἐν τῇ μήτρα αὔξειν προστάξας, καὶ τὸ πολυειδὲς τοῦτο καὶ πολύμορφον ἀποτελεῖν τοῦ σώματος ὄργανον, οὐχὶ μᾶλλον τὸ γεγονὸς καὶ διαβουὲν ἀναστήσει πάλιν, μόνον βουληθείς; ποίῳ δὲ σώματι ἔρχονται; ἄφρον, εἰ τοῖς τοῦ θεοῦ λόγοις πιστεύειν ή πώρωσις οὐ σμγχωρεῖ, κἂν τοῖς ἔργοις πίστευε σὺ γὰρ ὅ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ κ' τ. λ. (1 Cor. xv.) Θέασαι τοινυν, ὡς ἐν τάφοις ταῖς αὔλαξι τὰ σπέρματα καταχωννύμενα· τίς ὁ τούτοις ῥίζας ἐντιθείς, καλάμην και φύλλα, καὶ ἀστάχυς καὶ τοὺς λεπτοτάτους ἀνθέρικας; οὐχ ὁ των ὅλων δημιουργός; οὐ τοῦ τὰ πάντα τεκτηναμένου τὸ πρόςταγμα; οὕτω τοίνυν πίστευε, καὶ τῶν νεκρῶν τὴν ἀνάστασιν ἔσεσθαι θείᾳ βουλήσει, καὶ νεύματι σύνδρομον γὰρ ἔχει τή βουλήσει τὴν δύναμιν.

§ 205.

THE GENERAL JUDGMENT.

The second advent of the Lord, in order to judge the world, was interpreted as literally as possible. After it has been preceded by those signs of which Scripture speaks, Christ will appear in the same human form which he had when on earth, but in his glorified body, and as conqueror, accompanied by the heavenly hosts. The wicked, too, will behold his countenance, but with horror.1 The judgment was supposed to take place in the valley of Josaphat, to which some, however, applied also allegorical interpretation.2 But the more theologians were disposed to give free scope to their imagination, and to represent the proceedings of the general judgment in a sensuous manner, the

greater was the difficulty to unite in a single scene those various ideas 3 Thomas Aquinas therefore asserted that the judgment would take place mentaliter, because the verbal trial and defence of each individual would require too much time. According to Matt. xix. 28, and 1 Cor. vi. 2, the saints shall sit with Christ in judgment; and inasmuch as monks were supposed to attain to the highest degree of perfection even in this world, the power which was committed into their hands by the institution of the inquisition would easily familiarize men with the idea of being also judged by them in the world to come.5 It was natural that the heretics should beg to be excused from such a judgment; in accordance with their entire idealistic tendency, they preferred resolving the idea of a general judgment into the more comprehensive notion of a retribution immediately after death.

1 Thom. Aqu. 1. c. Qu. 73. Art. 1: Christus...in forma gloriosa apparebit propter auctoritatem, quae judici debetur. Ad dignitatem autem judiciariæ potestatis pertinet habere aliqua indicia, quæ ad reverentiam et subjectionem inducant, et ideo adventum Christi ad judicium venientis multa signa præcedent, ut corda hominum in subjectionem venturi judicis adducantur et ad judicium præparentur, hujusmodi signis præmoniti. Comp. Elucid. c. 70. Disc. Qualiter veniet Dominus ad judicium? Mag. Sicut Imperator ingressurus civitatem, corona ejus et alia insignia præferuntur, per quæ adventus ejus cognoscitur: ita Christus in ea forma qua ascendit, cum Ordinibus omnibus Angelorum ad judicium veniens: Angeli crucem ejus ferentes præibunt: mortuos tuba et voce in occursum ejus excitabunt. Omnia elementa turbabuntur, tempestate ignis et frigoris mixtim undique furente. (Ps. xcvi. Wisd. v.)-Respecting the damned it is said, c. 75: videbunt (Christum), sed ad sui perniciem. Comp. Thom. Aqu. Qu. 90. Art. 3.

2 Elucid. 1. c. D. Erit judicium in valle Josaphat? M. Vallis Josaphat dicitur vallis judicii. Vallis est semper juxta montem.

Vallis est hic mundus, mons est cœlum. In valle ergo fit judicium, i. e. in isto mundo, scilicet in isto aere, ubi justi ad dexteram Christi ut oves statuentur, impii autem ut hoedi ad sinistram ponentur. Comp. Thom. Aqu. Qu. 88. Art. 4.

3 Thus Thomas Aquinas was at a loss to account for what is said concerning the sun and the moon (Matt. xxiv. 29), inasmuch as the coming of Christ will be accompanied by the fullest effusion of light, 1. c. Qu. 73. Art. 2: Dicendum quod si loquamur de sole et luna, quantum ad ipsum momentum adventus Christi, sic non est credibile quod obscurabuntur sui luminis privatione, quia totus mundus innovabitur Christo veniente...... Si autem loquamur de eis secundum tempus propinquum ante judicium, sic esse poterit quod sol et luna et alia cœli luminaria, sui luminis privatione obscurabuntur, vel diversis temporibus, vel simul, divina virtute faciente ad hominum terrorem. 4 1. c. Qu. 88. Art. 2. conclusio.

5 In the work entitled Elucidarium, four classes are distinguished (instead of two as was usual, viz., the blessed and the damned), c. 71: Unus ordo est perfectorum, cum Deo judicantium, alter justorum, qui per judicium salvantur, tertius impiorum sine judicio pereuntium, quartos malorum, qui per judicium damnantur....Disc. Qui sunt qui judicant? M. Apostoli, Martyres, Confessores, Monachi, Virgines. D. Quomodo judicabunt justos? Monstrabunt eos suam doctrinam et sua exempla fuisse imitatos, et ideo regno dignos. Petr. Lomb. Lib. iv. Dist. xlvii. B.: Non autem solus Christus judicabit, sed et sancti cum eo judicabunt nationes....Judicabunt vero non modo cooperatione, sed etiam auctoritate et potestate. Compare Thomas Aquinas Qu. 89. where he examines the question, whether the righteous will take part in the judgment of the world merely for the sake of honour (assessorie), or in reality. As the former would be too little, we may assume that they will judge in reality, provided they do so in accordance with the Divine will, but not propria auctoritate. On the question, whether the angels will also take part in the judgment, see Peter Lombard 1. c. Litt. C. Thomas Aquinas Art. 8.

6 See Mosheim p. 157: Dicunt se credere, quod judicium extremum non sit futurum, sed quod tunc est judicium hominis solum, cum moritur.

§ 206.

PURGATORY.

2

From the time of Gregory the Great, the doctrine of a purifying fire through which the souls have to pass after death, was more generally adopted. The belief in it was strengthened by facts furnished by legends. 1 Missionaries carried this notion, already developed and complete, to the nations which were newly converted, and the writers of the present age, the scholastics as well as poets and orators, gave the fullest description of it. Many believed in the real existence of purgatory as a material fire, which, however, in the absence of a body susceptible of physical sufferings, torments the lost souls in an ideal manner.4 Even some of those who leaned towards mysticism, such as Bonaventura and Gerson, maintained the reality of that fire. But the practical consequences of the doctrine in question were highly pernicious, since it gave rise to the notion, that souls might be relieved from their pains, or even delivered from their state of suffering sooner than would otherwise have been the case, by means of the intercessory prayers and good works of the living, and especially by means of the masses for the dead (missæ pro requie defunctorum.)6 Inasmuch as these masses and ecclesiastical indulgences were paid for, the question was started, whether the rich were not, in this respect, more privileged than the poor, to which Peter Lombard replied in the affirmative. Therefore, it is not surprising that the increasing avarice and injustice of the clergy should have induced the Cathari and Waldenses,9 as well as Wycliffe,10 to combat the doctrine in question as a most dangerous one. It never met with

the full approbation of the Greek Church.11 On the other hand, John Wessel endeavoured to divest it of its pernicious consequences, by regarding the fire as a spiritual fire of love, which purifies the soul from its remaining dross, and consists in the longing after union with God. Accordingly, it is not so much a punishment as the commencement of a blessedness which God alone has the power of bringing to perfection.12

1 Beda Hist. eccles. gent. Anglor, L. iii. c. 19. v. c. 13. Schröckh xx. p. 185.

2 Bonifac. Ep. xxi. c. 29. ad Serrar, quoted by Schröckh 1. c. On the doctrine of purgatory, as propounded by St Patrick, the apostle of Ireland (according to the account of Matthew Paris) see Schröckh xvi. p. 229.

3 The author of the work entitled Elucidarium, expresses himself still more indefinitely; c. 61.: Post mortem vero purgatio erit aut nimius calor ignis, aut magnus rigor frigoris, aut aliud quodlibet genus poenarum, de quibus tamen minimum majus est, quam maximum quod in hac vita excogitari potest.— Hugo of St Victor, de sacram. L. ii. P. xvi. c. 4. Est autem alia pœna post mortem, quae purgatoria dicitur. In qua qui ab hac vita cum quibusdam culpis, justi tamen et ad vitam prædestinati exierunt, ad tempus cruciantur, ut purgentur. The language of Thomas Aquinas is more decided, Qu. 70. Art. 3. Concl.: Respondeo dicendum, quod ignis infernia non sit metaphorice dictus, nec ignis imaginarius, sed verus ignis corporeus, etc. He thought, however, that it is not all men who go to purgatory, but only those who require it. The truly pious go at once to heaven, the decidedly wicked go at once to hell; see Qu, 69. Art. 2.

4 Compare Thomas Aquinas 1. c.: Alii dixerunt, quod quamvis ignis corporeus non possit animam exurere, tamen anima apprehendit ipsum ut nocivum sibi et ad talem apprehensionem afficitur timore et dolore. But this notion did not satisfy him fully. Comp. Cramer vii. p. 773-75.

5 Bonav. Comp. theol. verit. vii. 2. (quoted by Klee ii. p. 333.) comp. Schrockh xxix. p. 219.-Concerning the views of a By which we are to understand the fire of purgatory, as the context shows.