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adjungitur, unde et ipsa gloria corporis interdum aureola nominatur..........................Alio modo ex ratione operis meritorii, etc. In Art. 2. aureola is further distinguished from fructus: Fructus consistit in gaudio habito de dispositione ipsius operantis, aureola in gaudio perfectionis operum (the one is the subjective reward, the other is the objective one), compare the subsequent articles.

6 Suso, von der unmässigen Freude des Himmelreichs (quoted by Diepenbrock, p. 293 ss. Wackernagels Lesebuch i. Sp. 881 ss.): Now arise with me, I will lead thee to contemplation, and cause thee to cast a look at a parable. Behold! above the ninth heaven, which is far more than a hundred thousand times larger than our whole globe, there is yet another heaven, which is called cœlum empyreum, and has its name, not from its being a fiery substance, but from the intense shining brightness which it possesses by nature. It is immoveable and unchangeable, and is the glorious court where the heavenly hosts dwell, and where the evening star, and all the children of God, sing unceasing praise and adoration. There are the eternal thrones, surrounded by that incomprehensible light from which the evil spirits were cast out, and which are now occupied by the elect. Behold the wonderful city shining with pure gold, glittering with precious pearls, inlaid with precious jewels, transparent like a crystal, resplendent with red roses, white lilies, and all sorts of living flowers. Now cast thy own eyes upon the beautiful heavenly fields. Aye! behold the full delight of summer, the meadows of the bright May, the true valley of delight; behold happy moments spent in mutual love, harps, viols, singing, springing, dancing, and pleasures without end; behold the fulfilment of every desire, and love without sorrow, in everlasting security. And behold, round about thee, the innumerable multitude of the redeemed, drinking of the fountain of living water after their hearts' desire, and looking in the pure and clear mirror of the unveiled Deity, in which all things are made manifest to them. Proceed further, and behold the sweet queen of the heavenly country, whom thou lovest with such intensity, occupying her throne with dignity and joy, elevated above all the heavenly hosts, surrounded by rose-flowers and lilies of the valley. Behold her wonderful beauty imparting joy, and delight, and glory, to all the heavenly hosts,

etc...... behold the bright cherubim and their company receiving a bright emanation of the eternal, incomprehensible light, and the heavenly principalities and powers enjoying sweet repose in me, and I in them......behold my elect disciples, and my very best friends, occupying the venerable thrones of judgment in great peace and honour; behold the martyrs shining in their robes red like roses, the confessors shining in their splendid beauty, the tender virgins shining in angelic purity, and all the heavenly host enjoying divine sweetness! Aye, what a company, and what a happy country! But Suso regards all this as a mere image. In his opinion, true happiness, "the essential recompense," as distinct from that which is "accidental," consists in union with God.-p. 296: Essential reward consists in intuitive union of the soul with the pure Deity.

7 Elucidarum c. 80.: Ecce, sicut isti amici Dei decore maximo illustrantur, ita illi maximo horrore deturpantur. Sicut isti summa agilitate sunt alleviati, ita illi summa pigrititia prægravati. Sicut isti præcipuo robore solidati, ita illi sunt præcipua invaletudine debilitati. Sicut isti augusta libertate potiuntur, ita illi anxia servitute deprimuntur. Sicut isti immensa voluptate deliciantur, ita illi immensa miseria amaricantur. Sicut isti egregia sanitate vigent, ita illi infinita infirmitate deficient. Sicut isti de beata immortalitate triumphantes lætantur, ita illi de dolenda sua diuturnitate lamentantur. Sicut isti politi sunt splendore sapientiæ ita illi obscurati sunt horrore insipientiæ. Si quid enim sciunt, ad augmentum doloris sciunt. Sicut istos dulcis amicita copulat, ita illos amara inimicitia excruciat. Sicut isti concordem concordiam cum omni creatura habentes, ab omni creatura glorificantur, ita illi cum omni creatura discordiam habentes, ab omni creatura execrantur. Sicut isti summa potentia sublimantur, ita illi summa impotentia augustiantur.......Sicut isti ineffabili gaudio jubilantes, ita illi mærore sine fine ejulantes, etc. According to Thomas Aquinas Qu. 97. Art. 4. the utmost darkness reigns in hell, and only so much light is admitted as is sufficient to show that which is to torment souls. The fire is (according to Art 5. and 6.) a real material fire, differing only in a few points (but not specifically) from terrestrial fire. It is under the surface of the earth, etc. A full description of the torments of hell is given by Dante.

3 Thom. Aqu. Qu. 98. Art. 2: Pœnitere de peccato, contingit dupliciter. Uno modo per se, alio modo per accidens. Per se quidem de peccata pœnitet, qui peccatum in quantum est peccatum, abominatur. Per accidens vero, qui illud odit, ratione alicujus adjuncti, utpote pœnæ vel alicujus hujusmodi. Mali igitur non pœnitebunt, per se loquendo, de peccatis, quia voluntas malitiæ peccati in eis remanet: pœnitebunt autem per accidens, in quantum affligentur de poena, quam pro peccato sustinent. (He seems to speak of an attritio, sine contritione.)

9 Loco citato, Art. 6: Post diem judicii erit ultima consummatio bonorum et malorum, ita quod nihil erit addendum ulterius de bono, vel de mala. Comp. Peter Lombard Lib. iv. Dist. 50. A.

10 Elucid. 80: Odium enim Dei habent....... .odium habent Angelorum......odium habent omnium Sanctorum......odium a novo cœlo et a nova terra et ab omni creatura habent. Comp. Thomas Aquinas 1. c. Art. 4.: Tanta erit invidia in damnatis, quod etiam propinquorum gloriæ invidebunt, cum ipsi sint in summa miseria......Sed tamen minus invident propinquis, quam aliis, et major esset eorum pœna si omnes propinqui damnarentur, et alii salvarentur, quam si aliqui de suis propinquis salvarentur. (He then quotes the example of Lazarus.)— As regards the hatred which the damned feel towards God, comp. Art. 5. God as such cannot be hated, but ratione

effectuum

11 Lomb. Lib. iv. Dist. 50. G. Thom. Aqu. Qu. 94. Art. 2. 3. They witness the sufferings of the damned, without being seen by the latter. Peter Lombard, 1. c. Litt. E. Thom. Aqu. Qu. 98. Art. 9.

12 De div. nat. v. 29. p. 265: diversas suppliciorum formas non localiter in quadam parte, veluti toto hujus visibilis creaturæ et ut simpliciter dicam, neque intra diversitatem totius naturæ a Deo conditæ futuras esse credimus, et neque nunc esse, et nusquam et nunquam, sed in malarum voluntatum corruptarumque conscientiarum perversis motibus, tardaque pœnitentia et infructuosa, inque perversæ potestatis omnimoda subversione, sive humana sive angelica creatura. Comp. c. 36. p. 288. § 37. p. 294, and some other passages. Frommüller (Tübinger Zeitschrift, 1830, part 1. p. 84 ss.) Guibert of Nogent

entertained similar views de pignoribus Sanctorum (in Opp. ed. d'Achery. Par. 1651, fol.) Lib. c. 14. p. 363. Münscher, edit. by Von Cölln, p. 96, 98.

13 The question has been started, what that is which produces the pain of burning in hell. Theologians generally say, it is self-will. But I say, in truth, it is not having which constitutes the burning of hell. Learn this from a parable. If you were to take a burning coal, and put it on my hand, and I were to assert that the coal is burning my hand, I should be wrong. But if I be asked what it is that burns me, I say, it is the not having, i. e., the coal has something which my hand has not. You perceive then that it is the not having which burns me. But if my hand had all that which the coal has, it would possess the nature of fire. In that case you might take all the fire that burns, and put it on my hand, without tormenting me. In the same manner I say, if God, and those who stand before his face, enjoy that perfect happiness, which those who are separated from him possess not, it is the "not having” which torments the souls in hell more than self-will or fire. Predigt. auf den ersten Sonntag nach Trinitatis, quoted by Schmidt (Studien und Kritiken, 1839, p. 722.)

14 Schmidt, however, thinks it probable (1. c.) that the assertion of the Bishop of Strasburg (quoted by Mosheim, p. 257), that the Beghards taught, quod non est infernus, nec purgatorium (§ 206. note 9.), was founded upon a mistake. They are further said to have maintained: quod nullus damnabitur nec Judæus, nec Sarazenus, quia mortuo corpore, spiritus redibit ad Dominum.

§ 210.

ETERNITY OF THE PUNISHMENTS OF HELL. RESTITUTION OF ALL THINGS.

John Scotus Erigena, proceeding from the universality of redemption, ventured to intimate the notion of Origen, concerning the retribution of all things, with

out denying the eternity of the punishments of hell,1 This idea met with approbation among the mystical sects.2 The Catholic Church, however, simply retained the doctrine of the eternity of the punishments of hell,3 as the concise Superscription to Dante's description of hell shows.1 The excited imagination of the orthodox mystics led them to dwell with painful elaboration upon this everlasting duration of the torments of

hell.5

1 Erigena maintained the eternity of the punishments of hell as much as Augustine, de div. nat. v. 31. p. 270. Nevertheless he said, p. 72: Aliud est omnem malitiam generaliter in omni humana natura penitus aboleri, aliud phantasias ejus, malitiæ dico, in propria conscientia eorum quos in hac vita vitiaverat semper servari, eoque modo semper puniri. Comp. v. 26. p. 255. 56. v. 27. p. 260: Divina siquidem bonitas consumet malitiam, æterna vita absorbet mortem, beatitudo miseriam......nisi forte adhuc ambigis, dominum Jesum humanæ naturæ acceptorem et salvatorem non totam ipsam, sed quantulamcunque partem ejus accepisse et salvasse. Frommüller 1. c. p. 86, 87.

2 Comp. § 209. note 14. and § 202.

3 Thomas Aquinas Qu. 99.

4 Canto iii. v. 9.: "Cease from hope, all ye who enter."

5 Suso (Büchlein von der Weisheit cap. xi. von immerwährendem Weh der Hölle, quoted by Diepenbrock p. 289. 90. by Wackernagel, Sp. 879.) expressed himself as follows:-Alas! misery and pain, they must last for ever. O! eternity, what art thou? O! end without end! O! death which is above every death, to die every hour, and yet not to be able ever to die! O! father and mother, and all whom we love! May God be merciful unto you for evermore; for we shall see you no more to love you; we must be separated for ever! O! separation, everlasting separation, how painful art thou! O, the wringing of hands! O! sobbing, sighing, and weeping, unceasing howling and lamenting, and yet never to be pardoned!...... Give us a millstone, say the damned, as large as the whole earth, and so wide in circumference as to touch the sky all around, and let a little

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