ENDNOTES

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

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

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

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

4 Ia IIae, q 30, a. 4.

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

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

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

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

9 Ps. 16:15.

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

11 Ibid., q.4, a.4.

12 Ia, q.105, a.4.

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

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

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

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

17 1 John 2:16.

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

19 Acts 4:16.

20 Judith 8:22.

21 Wisd. 7:27.

22 6 John 15:15.

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

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

25 1 Cor. 13:8.

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

27 1 Cor. 4:7.

28 Ps. 126:1.

29 Eph. 4:13.

30 Matt. 13:8.

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

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

33 Ibid.

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

35 Consolationes ad Stagir., Bk. III.

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

37 1 John 15:2.

38 1 Cor. 4:12.

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

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

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

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

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

44 Acts 5:14.

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

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

47 IIa IIae, q. 14.

48 Ibid., q109, a.8.

49 Ecclus. 18:21.

50 Luke 3:3.

51 Mark 1:15.

52 Luke 13:5.

53 Rome 2:5.

54 Apoc. 2:16.

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

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

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

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

58 Isa. 5:20-21.

59 Ezech. 33:11, 14, 16.

60 1 Tim. 2:4

61 Denz., no. 804.

62 Luke 10:27.

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

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

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

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

67 Wis. 4:11-13.

68 1 Pet 5:10.

69 Phil. 1:6.

70 Rom 8:28-33.

71 Rom 9:14.

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

73 Ibid., chap. 13.

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

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

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

77 Denz., 806, 826, 832.

78 Rom. 14:4.

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

80 Tob. 14:10.

81 Ecclus. 33:7-15.

82 Ibid., 35:11-17.

83 Rom 8:16.

84 Heb 7:25.

85 Opuscule sur la preparation a la morte.

86 Phil. 3:20, 4:7.

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

88 Ecclus. 11:12.

89 Ecclus. 9:10.

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

91 Luke 16:19-31.

92 Ibid., 23:43.

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

94 II Cor. 5:10.

95 Ibid., 6:2.

96 Gal. 6:10.

97 Phil 1:23.

98 Heb 3:13.

99 Ibid., 9:27.

100 John 9:4.

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

102 Denz., no. 464.

103 Ibid., no. 693.

104 Ibid., no. 531.

105 Ibid., no. 778.

106 II Cor. 5:10.

107 Mansi, Concil., LIII, 175.

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

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

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

111 Thus Suarez and many others.

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

113 John 9:4.

114 Ferrariensis, In Contra Gentes, 4, 95.

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

116 Eccles. 11:3.

117 John 8:34.

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

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

120 Supplementum, q. 98, a.2.

121 Ibid.

122 Ia, q.63, a.3.

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

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

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

126 Mark 9:39.

127 Ezech. 33:11.

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

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

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

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

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

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

134 Eccles. 1l:9.

135 Isa. 66:15-24.

136 Dan. 12:1,2.

137 Joel 3:2.

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

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

140 Ibid. 6:6 and 15:8.

141 II Mach. 7:9, 36.

142 Matt. 11:21, 23.

143 Ibid., 12:41.

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

145 Matt. 25:31-46.

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

147 Matt. 26:64.

148 John 12:48.

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

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

151 Acts 10:43.

152 II Cor. 5:10.

153 I Cor. 15:26.

154 Rom. 2:11-16.

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

156 Apoc. 20:12.

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

158 Mark 13:32.

159 Ibid., 13:7-33.

160 II Thess. 2:3.

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

162 II Pet. 3 :12.

163 Isa. 65:17.

164 Rom. 8:19.

165 Apoc. 21:1.

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

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

168 Luke 2:35.

169 Catechism, First Part, chap. 8.

170 Supplementum, q.91, a.2.

171 Bk. 1, chap. 24.

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

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

174 See above, chap 9.

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

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

177 Ibid., a.1.

178 Ibid., a.2.

179 Ibid., a.4, 7.

180 Ibid., a.8.

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

182 Commentary of psalm 91.

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

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

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

186 Eccles. 12:13 and 14.

187 Eccl. 11:9.

188 Isa. 66:15-24.

189 Mark 9:43.

190 Luke 3:17.

191 Dan. 12:1-2.

192 Wisd. 5:16.

193 Ibid., 6:6.

194 Ibid., 15:8.

195 Ecclus. 7:17.

196 II Mach. 7:9-36.

197 Matt. 3:7.

198 Luke 3:7-17.

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

200 Matt. 5:22, 29, 30.

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

202 Matt., 10:28.

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

204 Matt. 23:15.

205 Ibid., 23:13-33.

206 Ibid., 25:33-46.

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

208 John 3:36.

209 Ibid., 8:24.

210 Ibid., 8:34.

211 Ibid., 15:6.

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

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

214 II Cor. 6:14-18.

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

216 Heb. 10:31.

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

218 Jude 6:13.

219 Jas. 2:13.

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

221 Apoc. 21:8.

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

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

224 Isa. 66:15-24.

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

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

227 Denz., no. 211.

228 Matt. 25:41-46.

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

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

231 II Pet. 3:9.

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

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

234 Ibid., a. 3, 4.

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

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

237 Conferences in Notre Dame, 1889, Conference 98.

238 Rom. 9:22.

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

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

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

242 Conferences in Notre Dame, 72nd conference.

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

244 Ia, q. 21, a.4.

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

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

247 Supplementum, loc. cit., ad 5.

248 Ibid., ad 4.

249 Rom. 9:22.

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

251 Inferno, canto 3.

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

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

254 Denz., no. 693.

255 Matt. 24:41.

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

257 Matt. 25:12.

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

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

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

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

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

263 Wisd. 5:1-16.

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

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

266 Supplementum, q. 98, a. 2.

267 Conferences in Notre Dame, 72nd Conference.

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

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

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

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

This terrible contrast shows the price of salvation.

269 Supplementum, q. 98, a. 4.

270 Matt. 26:24.

271 Ps. 111:10.

272 Ibid., 73:23.

273 Heb. 10:31.

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

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

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

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

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

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

280 Apoc. 20:14.

281 Matt. 22:13.

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

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

284 Matt. 25:41.

285 Ibid., 10:28.

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

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

288 II Pet. 2:6; Jude 7.

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

290 Dict. theol. cath., col 2207.

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

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

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

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

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

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

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

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

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

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

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

300 Ibid., 10:15.

301 Ibid., 11:21-24.

302 Luke 12:47, 48.

303 Apoc., 18:7.

304 Wisd. 6:6.

305 Supplementum, q. 69, a. 5.

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

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

308 II Pet. 3:9.

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

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

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

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

313 Ibid., col. 119.

314 Autobiography, chap. 32.

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

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

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

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

319 Ibid.

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

321 IIa IIae, q. 19.

322 Matt. 10:28.

323 Luke 9:26.

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

325 Dialogue, chap. 94.

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

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

328 Ps. 18:10.

329 Luke 5:8.

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

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

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

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

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

335 Ibid., nos. 777, 3047.

336 Ibid., no. 778.

337 Ibid., 779.

338 Ibid., nos. 3047, 3050.

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

340 Denz., no. 758.

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

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

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

344 Denz., no. 840.

345 Ibid., no. 807.

346 Apoc. 2:5.

347 II cor. 7:10.

348 Matt. 3:2; 4:17.

349 Ibid., 3:8.

350 II Mach. 12:43-46.

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

352 Matt. 12:32.

353 I Cor. 3:10-15.

354 Commentary on the First Epistle to the Corinthians.

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

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

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

358 Praelectiones theologicae, IX, no. 590.

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

360 Journel, no. 741.

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

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

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

364 Journel, no. 382.

365 Ibid., no. 741.

366 Ibid., no. 1061.

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

368 Ibid., no. 587.

369 Ibid., no. 588.

370 Ibid., no. 589.

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

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

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

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

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

376 Gorgias, 522 ff.

377 Phaedo, 113 ff.

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

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

380 II Mach. 12:45.

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

382 Denz., no. 904.

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

384 Ibid., no. 904.

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

386 Wisd. 10:1.

387 Gen. 3:17.

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

389 II Kings 12:14.

390 II Cor. 6:5.

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

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

393 Supplementum, q. 14, a. 2.

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

395 Bellarmine, De purgatorio, chap. 14.

396 Col. 1:24.

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

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

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

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

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

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

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

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

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

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

407 De purgatorio, chap 14, p. 121.

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

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

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

411 Ia, q. 12, a.1.

412 Phil. 1:23.

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

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

415 Amos 8:11.

416 Matt. 5:6.

417 John 7:37.

418 Ps. 41:3.

419 Ibid., 62:1.

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

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

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

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

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

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

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

427 I Cor. 3 :13-15.

428 See above, chap. 16.

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

430 Appendix to the Supplement, a.4.

431 Ibid., a. 5.

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

433 See above, chap. 12.

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

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

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

437 Matt. 25:46.

438 Ibid., 24:24.

439 Ibid., v. 22.

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

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

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

443 See above, chaps. 10 and 12.

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

445 Denz. nos. 805, 826, 806.

446 Ibid., no. 779.

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

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

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

450 Disputatio XI, sect. 4.

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

452 IIIa. a.86, a. 5.

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

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

455 Treatise on Purgatory, chap. 2.

456 The saint is speaking from her own experience.

457 IIIa, q.86, a. 5.

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

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

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

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

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

462 De paenitentia, chap. 13.

463 Ps. 84:11.

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

465 Ps. 118:137

466 Treatise on Purgatory, chap. 1.

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

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

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

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

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

472 Denz., no. 692.

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

474 Eph. 4:7.

475 Ibid., 4:13.

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

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

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

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

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

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

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

480 Deut. 3:23 ff.

481 See note 37.

482 Rom 8:28.

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

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

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

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

487 Ibid., p. 14.

488 All for Jesus, chap. 9.

489 Supplementum, q. 71, a. 10.

490 Ibid., q. 72.

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

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

493 IIIa, q. 79, a. 5.

494 Ibid.

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

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

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

498 Matt. 5:7.

499 Denz., no. 530.

500 Ibid., no. 693.

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

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

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

504 Deut. 30:11, 50.

505 Isa. 65:17; 30:10.

506 Dan. 2:44.

507 Ibid., 7:18.

508 Ibid., 7:27.

509 Wis. 3:1-9.

510 Ps. 10:7.

511 Ibid., 15:11.

512 Ibid., 16:15.

513 Ibid., 48:16.

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

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

516 I Cor. 13:8-12.

517 Ibid., 2:9.

518 II Cor. 5:6-8.

519 I Cor. 3:8.

520 John 17:3.

521 I John 3:2.

522 Apoc. 22:1-4.

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

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

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

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

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

528 Stromata, Bk. V, 1.

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

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

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

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

533 Denz., no. 475.

534 Ibid., nos 475, 530.

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

536 Ibid., no. 1816.

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

538 Ia, q. 12, a. 1.

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

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

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

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

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

544 I Cor. 13:8.

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

546 Confessions, Bk. I, chap. 1.

547Denz. no. 530.

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

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

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

551 Confessions, Bk. V, chap. 4.

552 Matt. 25:21.

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

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

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

556 Matt. 5:5.

557 John 17:3.

558 John 3:2.

559 I Cor. 13:12.

560 Ia, q. 82, a. 3.

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

562 Denz., no. 530.

563 Confessions, Bk. IX, chap. 25.

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

565 Denz., no 530.

566 Ia, q. 12, a. 2.

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

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

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

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

571 Denz., no. 475.

572 Ibid., no. 693.

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

574 De immortalitate, chap. 25.

575 I Cor. 13:8.

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

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

578 Matt. 25:21.

579 Ibid., 25:34.

580 Ps. 113:11.

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

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

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

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

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

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

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

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

589 Matt. 25:46.

590 I Pet. 5:4.

591 I Cor. 9:25.

592 II Cor. 4:17.

593 Denz., no. 430.

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

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

596 John 14:1.

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

598 I Cor. 2:9.

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

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

601 Apoc. 5:12.

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

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

604 Ibid., 75th day.

605 John 17:26.

606 Father de Caussade, Abandonment to Divine Providence.

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

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

609 Life and Christian Virtue, chap. 17.

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

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

612 John 15:19.

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

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

615 Ps. 138:17.

616 Dan. 12:3.

617 Supplementum q. 96, a. 5.

618 Ibid., 75-86.

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

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

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

622 I Cor. 15:53.

623 Part I, chap. 12.

624 Job. 19:25, 27.

625 Isa. 26:19.

626 Dan 12:2.

627 II Mach. 7:9.

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

629 Ibid., 22:23-32.

630 John 5:29.

631 Ibid., 6:54.

632 I Cor. 15:17.

633 Ibid., 15:21-27.

634 Acts 17:31-32.

635 Ibid., 24:15, 21.

636 I Thess. 4:17.

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

638 Ruinart, Acta martyrum, p. 70.

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

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

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

642 Homilies, 49, 50.

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

644 Isa. 25 :8.

645 Osee 13:14.

646 I Cor. 15:26.

647 Apoc. 21:4.

648 Heb. 2:14.

649 I Cor. 15:42.

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

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

652 Commentary on Isaias, chap. 40.

653 Supplementum, q. 83.

654 Matt. 13:43.

655 Ibid., 17:12.

656 Phil. 3:21.

657 Exod. 34:20.

658 Supplementum, q. 85, a. 1.

659 I Cor. 15:41.

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

661 Matt. 11:26.

662 Job 19 :26.

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

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

665 II Tim. 2:19.

666 God alone knows the number of the elect.

667 Ia, q. 23, a. 7.

668 Apoc. 7:4-9.

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

670 Dan. 1:10.

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

672 Matt. 20:16; 22:14.

673 Ibid., 7:14.

674 Conferences de Notre Dame, no. 102.

675 John 12 32.

676 Matt. 16:18.

677 Ibid., 25:46.

678 Luke 13:24.

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

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

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

682 Denz., no. 804.

683 1 John 2:2; 4:10.

684 John 1:29.

685 Heb 4 16.

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

687 Denz. nos. 805, 826.

688 See chap. 18.

689 John 15:5.

690 1 Cor. 4:7.

691 Rom. 8:17.

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

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

694 John 8:12.

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

696 Matt. 5:14.

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

698 Ibid. 28:19.