^ De flnali judicio
The Order of the Final Judgment
An introduction to the events preceding, accompanying, and following the final judgment.
Now that we've finished what came before, it remains for us to look at the final judgment and a few other things that haven't yet been fulfilled. The final judgment has certain things that come before it—namely, the punishment of purgatory, the prayers of the Church, and the persecution of the Antichrist; certain things that happen alongside it—namely, the burning of the world and the resurrection of bodies; and certain things that follow it—namely, the punishment of hell and the glory of heaven.
Purgatory and the Suffrages of the Church
A discussion on the nature of purgatorial suffering and the efficacy of prayers and good works for the departed.
Regarding purgatory, you should know that there is a twofold punishment: one of loss, from the lack of the divine vision; the other of sense, from the affliction of heat or cold, or punishment of another kind. As for both, the least punishment of purgatory is greater than the greatest punishment of this world. Hence Bernard says: "A single day of purgatory surpasses the sufferings of the saints." The reason for the severity of the punishment of purgatory is this: because when God seeks amendment more than punishment, He weighs the virtue of a good will in repentance more than the punishment of affliction. Therefore, God weighs a small voluntary punishment in the present more than a great one that is not so voluntary in the future, just as a small amount of gold is worth more than a large amount of lead. Hence, according to Augustine, a single drop of the water of tears does as much here for amendment as ten years in purgatory. And it is necessary that what is lacking there in will be supplied in severity. However, as Augustine says, the pain must burn as much as the love had clung. For a person is tormented longer, the more strongly their affection had clung to venial sins. Hence, a person is kept from glory for as long as it takes for them to become free of any stain, just as they were at Baptism. Don't, therefore, despise venial sins, for which such great punishment is to be expected. But Augustine explains why an incorporeal soul is held by bodily punishments, saying: "Souls that, while living in bodies, are affected by bodily images through their love of visible things, suffer torments in those same images when they depart from their bodies." They can be held there by bodily passions for this reason: they weren't cleansed here from the corruption of bodily attachments—a coarseness they drew from the pleasures of the body. And again: "If the soul isn't cleansed here from the corruption of bodily attachments, once it's stripped of the body, it's held by bodily passions." Let a person strive, therefore, to cleanse themselves in this life from such recklessness, so that when they depart from here, they may drag nothing bodily with them and may exist free from the body's passion: so says Augustine. There are four general types of suffrages to which all others are reduced: prayer, fasting, almsgiving, and the Sacrament of the altar. These suffrages benefit the departed more or less, according to the diversity of merits in the dead, or according to the charity of the living, who are more concerned for some of the dead than for others. For those suffrages offered specifically for some are of more value to them than to others, although they may also be shared with others in some way. But suffrages that are common...1 These things are done for the dead, though they benefit everyone according to their own measure; yet they benefit more those who, while they were in this life, better earned the right to be helped. As Gregory says: 'The holy sacrifice benefits those dead who, by their lives here, earned the merit that the good works done for them by others might help them even after death.' In the meantime, it’s worth considering that it’s a safer path for each person to do for themselves, while still alive, the good they hope others will do for them after they die. It’s certainly better to depart free than to seek freedom after being in chains; then, truly, the sacrifice will be acceptable to God for us when we have made ourselves the sacrifice. I say with confidence that we won't need a saving sacrifice after death if we have been a sacrifice to God ourselves before death: so says Gregory. Furthermore, so that no good is lost, the good things someone performs while sinning will, once mortified, be given to others to be saved. Just as when someone dies a physical death, brothers and relatives succeed to their goods.
The Antichrist and the Witness of Enoch and Elijah
An account of the rise of the Antichrist, his persecution, and the ministry of the two witnesses.
The persecution of the Antichrist, and the arrival of Enoch and Elijah.✦ Antichrist will arm himself with four methods to subvert humanity: clever persuasion, performing miracles, distributing goods, and using torture. He will draw many to himself through these four methods. He will attract many through gifts, the good through torture, and the simple through preaching and miracles. He will have magicians and sorcerers with him, as well as kings and princes. Therefore, in the Apocalypse: 'I saw a beast rising from the sea'—that is, the Antichrist—'having seven heads'—that is, all the princes—'and ten horns'—that is, those who attack the Decalogue. He will be conceived by wicked parents and born in Babylon, from the tribe of Dan. And just as the fullness of the Godhead dwelt in Christ, so the fullness of all wickedness will dwell in him; for in him will be the spirit of ruin, the head of all evils, because of which he will be called the son of perdition. Between the hidden coming of the Antichrist, which is through his birth, and his manifest coming, which will be through preaching and the open appearance of Elijah, they will bring back those wandering from the truth, who are both the two olive trees mentioned by Zechariah. They are anointed by the Holy Spirit and, through the two lampstands—that is, the twelve hundred and sixty days, or three and a half years, as Christ preached—they are clothed in sackcloth, preaching repentance and calling people to it by their own example. Everyone who wants to know and confess the true God will follow these two old men and faithful witnesses, abandoning their former error; they will shine in greatness before both God and the people, in the villages, cities, and streets. And wherever else the son of perdition has spread his contrary doctrine, they will be present, performing many signs in the Holy Spirit, so that all the people who see them... ...are led to the greatest admiration. For this reason, these great signs, established upon the firm rock, will be given to them. This is so that those contrary and false signs may be rejected. Antichrist will finally kill them in Jerusalem, and their bodies will lie in the streets for three and a half days; no one will dare to bury them for fear of Antichrist, so that whoever sees them may fear to be conformed to them. After three days and... He will rise again at midday and ascend into heaven in a cloud. Antichrist, however, will reign for fifteen days after their death. He will reign for three years. After that, he will reign either through himself or through the Archangel Michael. He will be killed, however, on the Mount of Olives. He will be killed in his tent at the very place from which the Lord ascended—the place called the Illustrious—because the Savior ascended to the Father from there; he will perish exactly where the Lord ascended. Once he is killed, the Lord will not come immediately to judgment; instead, forty-five days will be granted for the repentance of the saints and for the penance of those who have fallen. of those who have been subverted. As for the time between those forty-five days and the end of the world, no one knows it. Then, through the preaching of Enoch and Elijah and as others come to the faith, the holy Church will rest in peace until the end of the world, because from that time on, deceit and cruelty will completely vanish.
The Conflagration and the Universal Resurrection
The description of the world's fire and the resurrection of all bodies for judgment.
The world's conflagration is certain, for a fire will precede the coming of the Judge and go before His face, because by its power not only the fire that is in its own nature, but all fires, including those on the earth, will be consumed. And those who are above the earth will run toward the world's conflagration. Through this fire, there will be both a purging and a punishment of the wicked. For there will be four kinds of fire: one for the reprobate, one for purgatory, one for venial faults, and one for the final judgment. In this way, the figure of this world will perish, just as it once perished by the flood; and it is fitting that God’s first judgment was in water, against the heat of lust that flourished then, while the final judgment will be in fire, against the coldness of charity, which will then be growing old. Thus it will grow cold. The universal resurrection. Once this is done, there will immediately be a resurrection of the bodies of the dead, with the coming of the Judge to judgment; and then the whole world will be inflamed all around. Because a person lived in soul and body while on earth, earning both merit and demerit, they'll be punished or rewarded in both soul and body; therefore, they must rise again in those same parts. Everyone, both good and bad, will rise again; there's no difference between them regarding the timing, but there's a great difference regarding their dignity. The wicked will rise deformed and subject to suffering; in fact, the sinner's body will be so shameful that the soul, upon taking it back... ...will be stunned when it sees it and will loathe the sight of it, wishing it could have kept the body it had when it was half-eaten by worms. In the good, however, nature will be preserved, but its flaws will be stripped away, and the body will be seven times brighter than... ...it is now. The more abominable the crimes of the wicked were, the more deformed their bodies will be; and the more numerous and greater the merits of the just, the more beautiful and radiant their bodies will be. The body of the least child will be seven times brighter than the sun; if another person is ten times holier than that child, their body will be ten times brighter than the other's; and you should understand it similarly for a hundred or a thousand times. And just as Christ is infinitely holier than the holy ones, so too is His body infinitely holier than theirs. The holy ones will be radiant. However, everyone—both good and bad—will rise again incorrupt and whole in body, without losing any limbs, in their proper stature, according to the measure of the full maturity of Christ; but only the good will be transformed into the glory of immortality. Hence Augustine says: 'But if Christ rose in the same bodily measure in which He died, it is wrong to say that when the time for the resurrection of all comes, stature will be added to His body that it did not already have.' I have held that it might be made as long as possible. If, however, we say that the bodies of the small and the great alike are to be restored to the measure of the Lord's body, much will be lost from the bodies of many, since He Himself promised that not even a hair would perish. It remains, therefore, that everyone will receive their own measure—what they had in their youth, if they died as an old person, or what they would have had if they had died earlier. And so it is not said by the Apostle 'to the measure of stature,' but 'to the measure of the age of the fullness of Christ,' because the bodies of the dead will rise in youthful age and strength, to which we know Christ attained. Thus Augustine: The resurrection, therefore, will correct three things in nature: namely, defect, as in children and the mutilated, or in a diminished nature of limbs; superfluity, namely of nails, hair, and the like; and error, as is found in the monstrosity of limbs. Their bodies will also rise again, identical in number to what they were before, from the very dust they had been reduced to; so that whatever dust that body has been scattered into, it will return to the same soul that first gave it life, so that it might live and grow. The bodies won't just rise again in their essential parts, but also with their hair and other limbs intact, which contribute to their beauty. They will rise again in their full existence, integrity, and beauty. And this will happen in a moment—that is, in the briefest and narrowest span of time, in the blink of an eye, which passes through the middle and moves on to the furthest point—at the final trumpet, that is, through a great and clear voice, after which there will be no other. By the name of 'trumpet,' we understand that cry mentioned in the Gospel: 'At midnight a cry was made: Behold, the bridegroom is coming, go out to meet him.' Go out to meet him. For he won't come when people expect him, but at midnight—that is, very secretly and unexpectedly. By the name of 'trumpet,' some clear and brilliant sign is understood, which will be given by no divine power; because the voice of the Archangel, elsewhere, and even the voice of the Son of God in the Gospel, is called the trumpet of God. It's well called the trumpet of God, for He will come as if to war against His enemies, and He will give it the power to raise the dead. According to some, the voice of the trumpet is the command of Christ ordering the dead to rise; according to others, it's the manifest appearance of Christ. The coming of Christ in light.
The Great Judgment of Christ
A detailed look at the setting, the Judge, and the separation of the just from the wicked.
After the resurrection, the judgment will follow immediately. It will take place in the Valley of Josaphat, situated to the east between Jerusalem and the Mount of Olives, because Jerusalem and the surrounding land is a place common to all nations, and famous and public because of the work of our redemption. Josaphat, however, is interpreted as the judgment of the Lord. To the judgment of the Lord, therefore, all the wicked will be gathered to be condemned; the just, however, won't descend into the valley of judgment to be condemned, but will be caught up in the clouds to meet Christ in the air, for Christ won't descend to the earth for judgment, but will sit in the air opposite the Mount of Olives, from which He ascended, accompanied by the hosts and Virtues of heaven. That judgment will be horrible from every side: above, the angry Judge; below, the gaping hell; within, the gnawing conscience; without, the burning world; on the right, accusing sins; on the left, infinite terrifying demons; all around, good angels casting the wicked into hell, and evil ones dragging them there; and there will also be all the saints approving this, and with the good, acknowledging the justice of the condemnation of sins. And then Christ will appear gentle to the just, and terrible to the unjust. He will seem so angry to the wicked that they will say to the mountains and the rocks, "Fall on us and hide us from the face of the One sitting on the throne, and from the wrath of the Lamb." He will also show His stigmata and the signs of His Passion: the cross, the nails, the lance, the crown, and the scourges. The whole Trinity will indeed judge in the future judgment by authority and ordinary jurisdiction; but Christ, as man, will judge because the judge must be visible to all who are to be judged. God the Father, or the Son in His divinity, will be seen by all as beatitude; the power of judgment was given by the Father to Christ as man, who can be seen by everyone. Hence: 'He gave Him power to execute judgment, because He is the Son of man,' visible to all, both good and bad. He won't appear in the form of God, because the vision of that form is promised only to the pure of heart. Instead, He will appear in the form of a servant, so that He may be seen by all. He will judge in the same form in which He was judged. Augustine says: "That form will be the Judge which stood before the judge." It will judge, which was judged. For if the judgment were only between the just, the form of God would appear as if to the just. But because the judgment will be of both the just and the wicked, and it is not permitted that the wicked see God, the Judge will appear in such a way that He can be seen by those He is about to crown and by those He is about to condemn: so says Augustine, in his work on judgment. There will be four groups at the judgment: two of the chosen on the right, and two of the reprobate on the left. From the side of the chosen, some will not be judged, but will judge and be saved, as those whose good merits are unmixed with evil; like the perfect poor of Christ, who judged themselves here, who transcended the precepts of the law by the virtue of perfection, and leaving all things, followed the naked Christ naked. To them it is said by the Lord's voice: "You who have left all things and followed me, when the Son of Man sits on the seat of His majesty, you also will sit on twelve seats, judging the twelve tribes of Israel." They are said to judge, that is, to assist the Judge, because they will sit more prominently with the Judge as assessors; not that they themselves pass sentence, for that will belong to the Judge alone, but that they approve and confirm it. For Christ will sit in a more prominent place with the Saints, while the wicked will stand below on the earth that they loved. Some will be judged and saved; these are the people whose good deeds are mixed with venial sins, who wash away the stains of life with tears, who redeem their past evil by following up with good works and acts of mercy, and who cover their illicit actions from the eyes of the Judge by piling up good works. To them, the coming Judge says: 'I was hungry, and you gave me food; I was thirsty, and you gave me drink; I was a stranger, and you welcomed me; I was naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' On the side of the reprobate, some will be judged and condemned; these are the people whose damnable deeds are mixed with some good works, like those who have been initiated into the mysteries of the Christian faith but disdain to practice the works of faith, and who have faith without works. To them, it is said in the Lord's proclamation: 'I was hungry, and you gave me no food; I was thirsty, and you gave me no drink; I was a stranger, and you did not welcome me; I was naked, and you did not clothe me; I was sick and in prison, and you did not visit me.' Some will not be judged but will simply be condemned; these are the people whose evil deeds are entirely unmixed with good, such as those who refused to accept the faith and lacked the foundation of faith, or those who rejected the faith they had once received, as if by apostasy. Of them, the Lord says: 'Whoever does not believe is already judged.' And of them, Paul says: 'Those who have sinned without the law will perish without the law.' Of them, the Psalmist also says: 'The wicked will not rise in judgment.' Indeed, all the unfaithful will rise, but for torment, not for judgment. Hence Peter the Chanter says: 'Whoever does not believe, not having the mark of faith, is already judged.' For there will be no discussion or examination with such a person, since they lack the mark and the King's authority, and it is clear to the court that they are among the reprobate and not of God's family; hence, without a trial, they will be snatched into eternal fire. But one who has the King's mark and the sign by which they were separated from others will be summoned as a royal subject; yet what discussion or debate could there be with them? 'I was hungry, and you gave me no food,' etc. And finally, for not keeping the mark and the King's authority, the sentence will be passed to condemn them. Hence also Gregory says: 'A prince ruling a people punishes a citizen who does wrong in one way, and an enemy in another.' One who rebels from the outside. For in the former case, he offers counsel; against the enemy, however, he wages war. And regarding the punishment of such a person, what does the law say? It is required; not here, according to Gregory. The perfect, therefore, will judge, while others will not. Some will be judged; other believers will be judged according to the Gospel distinction, regarding their works of mercy—some to glory, some to punishment. Unbelievers, however, are already judged. Where it is considered, not by the passage of time, but by the deeds of each individual, He will examine the merits of all and judge them accordingly. Then the books of conscience will be opened, along with the book called the Book of Life. Through this, the hidden things of everyone will be made clear in the light of truth, so that against the testimony of truth in Christ and the conscience of each person testifying, no way to deny, excuse, or hide will remain.✦ Each receives their own. Each according to their own merits. Hence Augustine says: 'It will be done by divine power, so that to each according to their work.'✦ Everything, whether good or bad, will be separated quickly. The life of each person. Augustine says, however, that few people will be saved. As many as the demons who fell; but Gregory says that few men will be saved. How many Augustine perished. Some have said that there will be two walls in heaven, one for humans and another for the angels, and that the ruin of the angels will be restored by virgins; and from the other wall, as many will be saved as there are virgins and angels in the other wall. Behold! It is good and useful to think often about this judgment, so that we might feel such anxiety. If the sin committed isn't wiped away by grace. And not by committing it, following the example of Jerome who says: 'Woe to me if I eat, or drink, or do anything else, always hearing: Arise, you dead.' And to judgment. From which... If any... The present life is so to be managed that the bitterness of the judgment to follow may be removed from memory. Whence Anselm says: 'In the morning, that is, in the present life, which succeeds the night of the past, the sins of our conversation must be dispersed, so that you may not have to render an account of them in the judgment.' Committing iniquity, diabolical suggestions, hateful detractions, and deadly sins.
Preparing for the End
A devotional exhortation to live in light of the judgment, reflecting on Christ's passion and mercy.
and perverse actions. We desire to be cleansed of these things, like the city of God, so that the Creator may find a dwelling place within you and take possession of it. Therefore, let us be vigilant with all our strength, and by obeying the laws of God and constantly reflecting on His benefits, let us strive to prepare ourselves, so that we may deserve to stand before that terrible judgment. Augustine speaks well on this point. It's better to endure bitterness and reach eternal sweetness than to experience false joy here and suffer punishment there. And if we constantly think about the benefits of our God, which have been given to us without any merit of our own, sins won't dominate us; or if they should happen to creep in, they are quickly corrected through repentance. For who can conceive in their mind, let alone express in words, how great the benefits of our God are toward us? He made us when we were not; He repaired us afterward when we had perished. He accepted death and set us free with His precious blood. He descended to the depths, rescued us from the jaws of eternal death, and even promised us the rewards of heaven. Thinking on all these things, dearest brothers, with a devout and kind heart, let's hasten to repay His kindness as much as we can with His own help. Let's not return evil for good, but as much as we can, let's faithfully strive to obey His will, leaning on Him with all our strength, so that His commands may bring us a remedy through our obedience rather than judgment through our transgression. What will we do, my dearest friends, on that fearful day of judgment? When the Lord, with the world trembling and the angels' trumpets sounding, sits upon that throne of His majesty, surrounded by the light of the heavenly host; and there, with the human race raised from the dust of the earth, with the conscience of each person standing as a witness, and with the punishments of sinners and the rewards of the just placed in view, He begins to demand an account of our lives; and, now more just than merciful, begins to accuse those guilty of despising His mercy, and to say: 'I made you, O human, from the dust with my own hands; I breathed a spirit into your earthly limbs; I deigned to bestow upon you our image and likeness; I placed you among the delights of paradise.' You, despising life-giving commands, preferred to follow the deceiver rather than the Lord. When you were driven from paradise and held by the chains of mortal sin, I entered a virginal womb to be born, without loss of virginity. I lay exposed in a manger and wrapped in swaddling clothes. I endured the humiliations of infancy and human sorrows, by which I might become like you, for this very purpose: that I might make you like me. I accepted the slaps and spit of those mocking me, I drank vinegar mixed with gall; I was scourged with whips, crowned with thorns, nailed to a cross, and pierced with a wound, so that you might be rescued from death, and I gave up my soul in torment. Look at the nail marks where I hung, fastened to the cross; look at my side, pierced by wounds. I took on your sorrows so that I might give you my glory. I accepted your death so you might live forever. I lay buried in the tomb so you might rise in heaven. Why have you wasted what I endured for you? Why, ungrateful one, have you refused the gifts of your redemption? I’m not complaining to you about my death. Give me back your life, for which I gave my own. Give me back your life, which you are constantly killing with the wounds of your sins. Why have you defiled the dwelling place I consecrated within you with the filth of lust? Why have you stained my body—which is now yours—with the shame of your cravings? Why have you nailed me to the cross of your sins, which is heavier than the one I once hung upon? For the cross of your sins, upon which I hang bound, is heavier to me than that one upon which I ascended to die for you, out of pity for you. Though I was beyond suffering, I deigned to suffer for you. Yet you have despised God in man, salvation in hell, the way in the return, mercy in the Judge, life in the cross, and medicine in your sufferings. And because, after all your evils, you refused to take refuge in the medicine of repentance, you won't deserve to be freed from the evil report.
The Final Separation and the Renewal of Creation
The final consignment of the wicked to hell and the renewal of the heavens and the earth.
At the final judgment, the full heat of that fire I mentioned will follow the Judge’s sentence; for it will wrap around the sinners and drag them into hell. It is clear that this fire will precede the Judge’s arrival, accompany Him, and follow Him. Hence Gregory says: 'That same fire, which will burn up the heavens and the earth, will without a doubt bind the sinners in the punishment of their damnation.' For the Redeemer Himself will be there, and the fire of judgment will serve Him in the vengeance against the reprobate. It is written: 'On the day of the final judgment, with the Judge appearing in terror, with the legions of angels standing by, with the entire ministry of the heavenly Powers assisting, and with all the elect brought to this spectacle, the ancient enemy, the devil—that cruel and powerful beast—will be brought into the midst of the captives. Along with his body, that is, all the reprobate, he will be consigned to the fires of eternal hell, when the Lord will say: "Depart from me, you cursed, into the eternal fire which has been prepared for the devil and his angels."' Oh, what a sight that will be, when this most monstrous beast is shown to the eyes of the elect, which during this time of battle could not be seen. Yet it is arranged so that even now, through His grace, it is conquered by those fighting, even though it remains unseen; then, it will be seen as already captive by the victorious. Then, helped by divine aid, the just will recognize more fully how much they are debtors when they see such a powerful beast. The weak have overcome what they now see in the monstrousness of their enemy, and they realize how much they owe to the grace of their Defender; so says Gregory. Augustine also says: 'After the judgment, He will depart from here, leading with Him the body of which He is the head; and the guilty one, with his head and his members preceding him, will be handed over to Him, so that He may reign in that kingdom.' That is, those redeemed by His blood, for God the Father. Then that form of God, which could not be seen by the wicked, will be clearly seen, for the form of a servant had to be shown to them. Anselm also says: 'With the wicked removed so they cannot see the glory of the just, each according to his rank and merit, the procession of Christ will be inserted into the angelic orders, following God the Father, knowing what was prepared from the foundation of the world.' This is a punishment that won't be complete as long as a sinner is in the world—that is, until he is cast down into hell. For that great fire will purge the elements when it has the power to wash them clean from the outside; in this way, it will renew the world, since it possesses a transformative power. Therefore, there is a difference between purging and renewal: for purging will be the removal of painful qualities and the cleansing of the elements from impurity. But renewal will be the introduction of a more beautiful form. In this way, the elements will be purged: what is combustible will be cut off from the fire, the icy coldness from the water, and the heaviness and opacity from the earth; for whatever is ignoble in all the elements tends downward to the place of punishment—that is, to the infernal sewer—where it will flow together with all filth, and there it will multiply the horror of the prison. The changeability of things, therefore, consists of cold, storms, hail, whirlwinds, and lightning. These thunders and other inconveniences will perish completely; the true, purged elements will remain. They will also be renewed, because the whole earth will be like a paradise and will be made level; the air will be clearer and will not have the disturbances it has now; transparency will remain in the water, and light in the fire, and they will be purer than fire and water are now. The celestial spheres, too, because they have no impurity due to their lack of mixture, will need no purging like the elements; they will be renewed only by the cessation of motion, and so they will be renewed, but not purged. Their renewal is a transition from an old state into a new one. It requires two things of them: that they stop moving and that they shine with greater brilliance, when the sun stands in the East and the moon in the West—where they were created—remaining there forever. The reason for this is that the celestial bodies were made for human use in two ways. First, for the body's necessity—that is, during the state of generation and decay—and therefore, when that state ends, their motion ends as well. For the motion of the heavens and the transformation in the elements were ordered to complete the number of the elect; and so, once that number is complete, they will cease at the judgment, just as things that exist for an end cease once that end is attained. But when the motion of the heavens ceases, time—which follows the motion of the heavens—will also cease, because according to the Apocalypse: 'Time will be no more.' From this it is clear that the day of the general resurrection will be the final day, whence Job says: 'And in the last day I shall rise from the earth.' In another way, the higher bodies were made for the delight and beauty of creation and for the knowledge of God in them; and therefore their light will not cease, but will increase. Finally, the heaven, sun, moon, and stars, which now race along as if longing to be transformed into a better state, will then remain fixed, motionless, and quiet, changed by a wonderful glorification. For the heaven will put on the glory of the sun, and the sun, moon, and stars will be clothed in ineffable splendor. Haymo says, "Then what was once foretold by Isaiah will be fulfilled: 'The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days.' This will happen after the day of final judgment, when there will be a new heaven and a new earth." Everything God created during those six days was made for the sake of humanity, and when man fell, all elements suffered damage. Before that, the earth didn't bring forth thorns and thistles, nor was the air as thick as it is now; it was purer. Likewise, the sun, moon, and stars also suffered a loss of light. On the day of judgment, however, once that examination is finished and all the wicked have been shut away in hell along with the devil, the Lord Jesus will ascend into heaven, together with His body, which is all the elect. Haymo says, "And then the moon will borrow the sun's splendor for itself; the sun, however, will shine seven times brighter than it does now, and it will receive back the splendor it lost when man sinned." It's clear, therefore, that heaven and earth will pass away in their form, but not in their substance. Augustine says, "Let's not believe that the elements—that is, heaven and earth—are to be destroyed, but rather changed for the better. It's the form of the world, its appearance, that will perish, not its substance." Gregory also says, "Heaven and earth pass away in the form they now have, but they subsist in their essence without end." Heaven and earth, therefore, pass away and yet will continue to exist; for while their current form is cleansed by fire, they are always preserved in their own nature, which is why the Psalmist said: 'You will change them, and they will be changed.' — So says Gregory. I breathe in the eternal reward.
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Post pragdicta, quae )am completa sunt, restat ut de finali judicio , et quibusdam aliis nondum impletis, aliquid videamus. Finale itaque judicium quaedam sunt antecedentia, scilicet : poena purgatorii, Ecclesiae suffragia, et Anticliristi persecutio; quaedam concomitantia, scilicet : conflagratio mundi, et corporum resurrectio; et quaedam sequentia, scilicet : poena infernalis, et gioria coelestis.
De purgatorio sciendum, quod in eo duplex poena est : una damni, de carentia divinae visionis; alia sensus, de afHictione caloris aut frigoris, vel poenae al- I terius generis : et quantum ad utrumque , minor poena purgatorii, major est quam maxima poena hujus mundi. Unde Beimardus : tt Sola dies purgatorii superat passiones Sanctorum. » Ratio autem acerbitatis poenae purgatorii est ista : quia cum Deus plus quaerat emendam, quam poenam, plus ponderat in poenitentia virtutem bonae voluntatis, quam poenam afHictionis ; unde pius ponderat Deus modicam ,poenam voluntariam in praesenti, quam multam non-ita voluntariam in futuro, sicut plus valet modicum auri, quam multum plumbii Unde, secundum Augustinum, una gutta aquae lacrymarum, tantum facit hic pro emenda, quantum decem anni in purgatorio. So3 Et oportet, ut quod ibi deficit in voluntate, suppleatur in acerbitate. Necesse est autem, ut ait Augustinus, quod tantum urat dolor, quantum inhaeserat amor. Tanto enim quisquis torquetur - diutius, quanto affectus ejus venialibus inhaerebat fortius. Unde, tandiu differtur quis a gloria, quousque fiet sine omni macula , sicut erat in Baptismo. Noli ergo contemnere venialia, pro quibus tanta poena est exspectanda.
Cur autem anima incorporea corporalibus poenis teneatur, declarat idem Augustinus, dicens : « Animae quae in corporibus viventes, per dilectionem rerum visibilium corporalibus imaginibus afficiuntur, a corporibus exeuntes, in eisdem imaginibus tormenta patiuntur. Propterea enim corporalibus passionibus ibi teneri possunt, quia a corruptionc corporalium affectionum hic mundatae non fuerunt, quam corpulentiam de corporis delectatione traxerunt. » Et iterum : « Si enim anima a corruptione corporalium affectionum hic non mundatur , corpore exuta corporalibus tenetur passionibus . Studeat ergo in hac vita se ab hujusmodi petulantia mundare, quatenus cum hinc exierit, nihil corporeum secum trahat, et a corporis passione immunis existat : » haec Augustinus. Suffragiorum autcm sunt quatuor modi generales, ad quod omnes alii reducuntur, scilicet : oratio, jejunium, eleemosyna et Sacramentum altaris. Haec suffragia prosunt defunctis, secundum magis et minus , pro diversitate meritorum in mortuis; vel pro caritate vivorum, qui magis sollicitantur pro mortuis aliquibus quam aliis. lila enim sufFragia quae specialiter sunt pro aliquibus , plus valent illis quam aliis, licet etiam aliis aliquo modo communicentur. SufTragia vero quse commu?
; niter fiunt pro defunctis, quamvis omnibus pro moduio suo prosint; illis tamen amplius, qui dum cssent in statu viae, magis meruerunt ut sibi prodessent. Unde Grego^ rius : « liiis sacrae victimx mortuis prosunt, qui hic vivendo obtinuerunt ut eas etiam post mortem bona adjuvent, quae hic pro ipsis ab aliis fiunt. Inter hoc autem pensan dum est, quod tutior via sit, ut bonumquod quisque post mortem suamsperat agi per alios, agat dum ipsc vivit per se. Beatius quippe est iiberum exire, quam post vincula libertatem quaerere, Tunc ergo vcrc pro nobis Deo hostia accepta erit, cum nosipsos hostiam fecerimus. Et fidenter dico, quoniam hostia salutari post mortcm non indigcbimus, si ante mortem Deo hostia ipsi fucrimus : » haec Gregorius. Insuper nc aliquod bonum pereat, illa bona quae quis peccando operatur, mortificata, aliis salvandis dabuntur. Sicut quando corporali mortc quis moritur, fratres et propinqui in bonis ejus succedunt. 3 AnTICHRISTI PERSECUTIO, AJ5VENTus Henoch et Eli^.
Antichristus vero quatuor modis subvertcndi homines armabitur scilicet : callida pcrsuasionc, miraculorum opcrationc, bonorum largitione, tormcntorum cxhibitionc. Praedictis quatuor modis multos ad se trahc^. Trahct autcm multos pcr muncra, bonos pcr tormcnta, simpliccs pcr praedicationcm et miracula. Habcbit secum magos ct malcficos ; rcgcs quoque et principcs. Undc in Apocalypsi : Vidi de mari bestiam ascendentem, id cst Antichristum, habentem capita septem, id est principcs universos, et cornua decem, id est illos qui impugnant ' decalogum. Hic cz parentibus sentbus concipictur , et nascetur in Babylonc, de tribu Dan. Et «icut la Chiislo cRonii pleaiOido diviDitans intubiuvit, ita in AnlkbriKonmms plenitudo uuqiiiuus inhabiubit : qoU ia ipso erit sprilus raiiignus, capul onrnium malorura, propter qacxl et filius perditionis vocabitur. Inler occultuni adventum Aoticliristi, qui csl pcr natiTitatem, et nmnifestum, qui crit per prcBdicaiioneni, et ipertam pert Elia^ ; Herepasneiit, el errantes -itatis reducant , qui utrique pcr Zachariam duEC olivae.
id est Spiritu Sancto uncti, et per JokTLncm duo candclabni, id est lupnedicibimt dielius mille duccntis seraginla, id est tribus annia et dimiilio, sicut cl Christus prcdicarit, amicli soccis, id cH ptEQJtentiam pTJEdicantes, ct euenrplo sui □alendentes. El □tniies cjui cognoscere et ccmfiteri vcrum Deum volunt, boa duos senes et Teraces tesies Bubsequuniur, inkqjium crrorem deserentea : quQniaai ipsi in magniii, et coram Deo, el curam p»pulo falgabuni, vicoa et civiiates el ptateas. atque alia loca ubicuC' qiie tiiius pcrditionis contrariam doctrinHm suam eiHaverit, pefCUJrenles ; bc in eis multa signa in Spiritu Sanctii t'a>:ientes, ila ut omnis populus qui ea Tiderit ! □ maiimam admimionem ductMur. Idcirco autem hsc magna »gna , supn iiFmam pelram solidata, illis dabuntur. quatenus ilia conlraria et felsa aigna abjidaniur. AnlichristtH tandcm ooiidet eos m Jerusalem, et jacebimt corporu caram in phtleis iritius diebus ct nociibuB et dimidia : quia nuUus audcbit corpora eorum Eepelire , propfer roetum Antichrisli, ut quicunque TJderiBl, limeant eis confonnari. Posl tres autera dies et.
djmidiam resurgent, M in cadiun in nube ascendciLt. Antidiristui vero cfdindecim diaius regnabii post tnertem ' illorum. Regnabit auiem tribm. ann\s ci diraidio, ct post, Uorainui per sc, sive perMicbaeJem Ajchangclum. Occidelur autem i OliTcii in. papilione, er in sc^o suo, in loco illo unde DomiBi Bscendil; sci-licet in priEfati laom venice, qai dicitur inclytus, quta ex eo SHlviIor asccndii ad patreiD; ibi namqitc peribii, undc DoDainmk' ascendit. Quo mterfecto, non sla— lim veniei Domiuus ad judkiiiiii, Ecd concedcnlur quadraginta quinque dies ad re^i^rium SandoruBi, ct ad po:nitentis. m subrersorum.
Quanlum autem sil spalium inter illos quadraginta quinque dies, el linEm mundi , oemo sax. Jodn tunc ad prEedicBtionem Hcnocfa, el £li<e conveneiitur ad fidem , sancta Ecdesia ugque in fiHem mundi paci£ca qDieecet : qtua ex tunc fraudulentia el SEvitia di^l— penitus deficicl.
conHagratioiiem mundi sci est , quod ignis permaxin venluni Judicis prKveniet, ei facieiK< i;jus prasccdcr : quia virlute cS^nt non sulum ignis, qui i ra sua; »ed eiiam omnea igaes, el qui in lerra. et qui super temn sunt , ad mimdi conflagratio cancurrent. Per istum tgnem q ^imul &et pnrgatio punitio mslornm, i: t. Habebil enim istt ij iuro quMuor igniui», vidd s inieriialis, ad reproborum Dnem; igois purgatorii. ad bt>im B venialibus pwgiitione]] DE FINALl JUDICia 8o> ita factes tem& exuretur, ^pod iigura hujujs mundi peribit; sicat si olim per diluvium lactmn fait» £lt merito primum Dei judicium foit in aqua, contra ardorem luzioriae, qiue tuac viguit; ultimum vssro judicium erit in igne, contra teporem caritatis, quae tunc, senescente quasi m. undo* refrigesoet. 5 Resurrectio unive&salis. ^ Quo^factQ, statim erit resurrectio mortunnn corparum, cum adventu Judicis ad judicimn; et tunc inflammabitur totus mundus per csrcuitum.
Quia enim homo in anima et corpore, dum hiic viveret merurt et demeruit; in anima simul et coipore punietux vel in utroqDe; praemiabitur ct ideo in eisdcm oportet eum resurgere. Resurgent autem omnes homines tam boni quam mali, nuUa in eis eKistente differentia , quantum ad ordinem tempooris, sed qoantum ad ordinem digoitatis. Etenim mali surgent deformes et passibiles y imo tam ignominiosum erit corpus peccatoris, quod anima resumens. ipsum stupebit quando, iliud videbit, et ipsum videre abhorrebit, et veUet potius habere tale corpus quale erat, quando dimidium ^comestum fuit a vermibus. In boms autem natura servabitur, sed vitia detrahentur; et erit corpus septies darius quam. soj sit modo. Quanto autem fuerint crimina malorum abominabiliora, tanto erunt corpara eorum deformiora; et quanto fuerint merita justorum plura et majora^ tanto erunt corpora eorum pulchriora et dariora. Corpus minimi pueri septexnpliciiter clarius sole erit; si alius fuerit in decuplo eo sanctior^ illius corpus in decu^ plo erit illo clarius; et stmiliter intellige de centies et millesies.
Et sicut Christus infinities est aronibus Sanctis sanctior, ita est infiniiies corpus «jus oBuubus. San* ctis clanuB. Omnes sutem tam boai quam mali resurgent incorrupti et integri corpore , sine aHqua Tifdelicet membrorum diminutione, in debita statura, secundum mensHram CBtntis fpieniUidinis Ckriiti; sed boni tantum in gloriam immortalitatis imrautabuntur. Unde Augustinus : «t Sed, «i Christus in ea raensuFa corporis in qua mortuus est resurrexit, nefas est dioere, cum Resurrectionis omnium tempus venerit, accessuram corpori e^us eam magnitudinem quam non . habui/t, ut longi9simu& possit fieri squalis. Si aoitem dizerimus , ad DcHninici corporis modum etiam minorum majorumqi:^ CQarpora reddgenda, peribit de muitorum corporibus perplurimum , cum Lpse nec capillum periturum esse promiseiit. Restat ergo ut quisque redpiat suam mensuram, quam wel habuit in juventute, si senex est mortuus ; vel fuerat habiturus, si est ante defiinctus. £t ideo non est dictum ab Apostolo, in measuram staturae, sed in mensu-ram (tetatis plenitudinis Ckristi, quia resurgent corpora mortuorum in juvenili aetate et robore, ad quam Ckristum pervenisse cognovimus : » hsec Augustinus, Resurrectio ergo tria corriget in natura, sdiicet : defectum, sicut xn pueris et mutilatis, sive in diminmta natura membrorum; superfluum, scilicet unguium , crinium et hujusmodi ; errorem, sicot est ia monstruositate membrorum.
Resurgent quoque corpora eorum, nun^ero eadem quee prius, ex eodem puhvere in quem redacta iiierant; ita qnod in qvascuaque anonts vd simis pulvis itle fueiit ^stispersDSt ad eamdem ani-^ mam redeat, quae ipsum primituB, ut vivertft et cresceret , animavit. Nec sokim pesurgent corpora quantum ad membra prindpalia; sed etiam salvis capaiiis, et ceteris mem^ 8g6 bris sd decorem facienlibus. Resurgenl enim hamincs quantum ad esse, et quanlum ad integrum esse, ei quanlutn ad dccorum esse. Et hoc in morntnto, id est brevissimo et angustissimo spatio temporis, in iclu oculi, qui iransvoUt media, et trRnsit ad remoia, in novisiima tuba, id esc per vocem magnam et manifestam, posl quam non erit alia. Ha^ luba clamor ille intelligitur, dc quo in Evangelia dicitur : Media nacte clamorfactus est, ecce sponsus vmiil, exile ob. viam ei. Non enim tunc veniet cum eperaturi sed media nocte, id est occulie valde et insperate. Tubx nomine aliquod evidens et prseclarum signum accipitur, quod nulu divino dabitur; quia et Archangeli vox, alibi, et etiam vox Filii Dei in Evangelio luba Dei dicitur.
Et bene dlcitur tuba Dei : quasi enim ad bellum contra inimicos veniet; et eflicaciam dabit ei, quod per illam mortui resurgant. Vox ergo tubas, secundum quosdam, est imperiura Christi resurgere imperantis; secundum alios vero, est manifesta Christi apparitiu. 6 Advbntus Chkisti lumcis. ~ Post Resurrectionem vero Etatim erit judicium. Erit aulem in valle Josaphat qua: sita est ad Orienlem, inter Jcrusalem ct monlem Oliveti : quia Jerusalem ct lerra adpcens est Jocua medius communis omnibus nationibus, ac famosissimua, ct publicus propter opera nostra; redemplionifi. Josaphat auiem inlerpretatur judicium Domini. Ad judicium ergo Domini congregabuntur omne» impii, ut damnenlur; justi vero non descendent in valieln judicii ut damnentur, sed in nubibus obviam Chrtsto in aera elevabuniur, ChrittUB enim non descendet in terrara ad judicium, sed in aere sedebit eonlra locum montls Oliveti, ex quo ascendit , stipalus agminibus et Virtutibus eojioruni. Et erit judicium Illud horribile ex omni parte : supra, crit Judei iralus; subttis, patens infernua; intus, conscientia rcmordens; eilra, mundus ardens; a deitris, peccaia accusantia; a sinisiris, intinita dEemonia terrentia; circa, boni Angeli iu infernum pel' lentes, et mali ad Ipsum trahenles Ibi erunt etiam omnes Sancti L^is approbantea; et lali cum bonis peccata damcognoscentes.
El lunc ChriEius blandus juslis, et lerribilia apparebil injustis. Adeo quidem iratus reprobis videbitur, ut dicant monlibus el peiris : Cadile super «ot, et abscondite nos a faeie sedentis super Ihronum, el ab ira Agiti. Stigmata quoque monstrabit, et Passionis insignia, scllicel : crucem, clavos, lanceam, coronam, et flagella. Tota quippe Trinitas in judicio futuro judicabit auclorilative ci iurisdictione ardjnaria; sed Chrisius, in quantum hnmo, judicabll quia judex debet esse manifestus omnibus judicandis. Deus autem Pater vel Filius, secundum divii videbitur ab omconsistBt beatitudo; tio judicii daia esi a Paire Christo homini, qui poterii ab omnibus videri. Unde : Polestatem dedit et Judicium /acere, scilicet eKsecutive, quia FiUus hominis est, ab omnlbus visibilis, bonis el malis. Non apparebii in forma Dei, quia sotis mundis corde promittiiur visio fbrm! E Dei ; sed in forma servi, ul poBsit ab omnibus vidcri.
jusce judicalurus in ea forma, in qua tnjufite judicaluE est. Unde Augustinas : « Forma illa erit Judex, qus stetit Eub judice. Illa )udicabit, quE |udicata eEt. Nam si judicium non lieret nisi inter solos Jusiqe, apii pareret tanquam justis forma Dei. Quia vero judicium faturum est justorum et iniquorum, nec licet ut iniqui videant Deum, talis apparebit Judex, qualis videri possit, et ab eis quos coronaturus est, et ab eis quos damnaturus esr : » haec Augustinus, 7 jUDicio. — Ordines autem quatuor erunt in judicio : quorum duo erunt eJectorum, et a dextris; duo reproborum, et a sinistris. Ex parte electorum quidam non judicabuntur, sed judicabunt et salvabuntur , ut quorum merita bona sunt impermixta malis; sicut perfectorum pauperum Christi , qui hic seipsos judicaverunt, qui praecepta legis, perfectionis virtute transcenderunt, et omnia relinquentes, nudi nudum Christum secuti sunt, quibus voce Dominica dicitur : Vos, qui reliquistis omnia, et secuti estis me, cum sederit Filius hominis in sede majestatis suce, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israel, Dicuntur autem judicare, id est judicanti assistere, quia cum Judice tanquam assessores eminentius sedebunt; non quod ipsi sententiam ferant, quia hoc solius Judicis erit, sed quod approbent et confirment. Sedebit enim Christus in eminentiori loco cum Sanctis; mali vero stabunt subtus in terra quam dilexerunt.
— Quidam vero judicabuntur et saivabuntur; ut quorum merita bona sunt aliquibus malis venialibus permixta, qui vit« maculas lacrymis tergunt, qui mala praeccdentia sequentibus factis et misericordiae operibus redimentes, quidquid illicitum aliquando fecerunt, ab oculis Judicis bonorum operum superinductione cooperiunt , quibus Judex veniens dicit : Esurivi, et dedistis mihi manducare; sitivi, et dedistis mihi bibere; hospes eram, et collegistis me; nudus, et cooperuistis me; infirmus, et visitastis me; in carcere eram, et venistis ad me, — Ex parte reproborum quidam judicabuntur et damnabuntur, ut quorum merita damnabilia permixta sunt aliquibus bonis; sicut iilorum qui Christianae fidei initiati mysteriis opera fidei exercere contemnunt, et fidem sine operibus habent, quibus in clamatione Dominica dicitur : Esurivi, et non dedistis mihi manducare; sitivi, et non dedistis mihi potum; hospes eram, et non collegistis me; nudus, et non cooperuistis me; infirmus et in carcere, et non visitastis me, — Quidam vero non judicabuntur, sed damnabuntur; ut quorum mala merita omnino impermixta sunt bonis, ut qui fidem recipere noluerunt, et fundamento fidei caruerunt, vel qui susceptam fidem quasi per apostasiam rejecerunt, de quibus Dominus dicit : Qui non credit, jam judicatus est ; et de quibus Paulus ait : Qui sine lege peccaverunt, sine lege peribunt; de quibus etiam Psalmista, ait : Non resurgent impii in judicio. Resurgent quippe etiam omnes infideles, sed ad tormentum, non ad judicium. Unde Petrus Cantor : « Qui non credit , non habens scilicet characterem fidei, jam judicatus est, Non enim fiet cum tali discussio et examinatio, cum caruerit charactere et dominio Regis, et constet curiae talem esse de reprobis, nec de familia Dei ; unde sine sententia rapietur in ignem aeternum. Habens autem characterem Regis, et signum quo ab aliis separatus erat, citabitur ut homo regius; sed et quae discussio et disceptatio cum eo? Esurivi, et non dedistis mihi manducare, etc, Tandemque pro non servato charactere, et dominio Regis, fiet sententia in eum damnandum. » Unde et Gregorius : tl3 <i Nam et princepa pllhlUam regens, ali;er punlt civem iaterius delinquentem, alque aliter hostem. exterius rebellaatcm. In illo enim jorfl flua consulil; conIra hostem vero bcUum movet,.
et de pcena cjus quid lex habeat non. requirii ; n hic Gregoritis. Perfccti crgo judicabunt, et noa. judicabuntur ; alii fideles facta discimione Evangellca, de operibus misei:icoT~ dis iudjcabuntur, quidam ad g1o~ riam, quidam ad poEoam; inlideles autem jam iudicati ■ Ubi c putetur , per tractu temporis aingulorum nem fBciendam, sei simul meiita, singulorum discutiet , et discuaaa judicabit. Tunc caim libri con scientiiirum pandeniur, et ipae liber aperietur, qui dicitur liber Vitse; qno liet ut aimul omnium litudinis claritate patescant, ut contra testimnnium veritatis InqueiLtiG in Christo, et conadeaiia; cuiusque paritec conleslantis, nuila inlicieQdi, de&ndendi, vel excuaandi, sco subterfugiendi pateat semita, quin. recipiflt uiii. isquisquesecundum me^ rita aua. Unde Augustinus : • Fiet enim virlute divina, ul cuique ope.
ra sua vel bona, vel mala cuncta a celerilate c " Tunc aperta erit separatio aicut morum, ait et. vilae singulorum. Dicit autem ideni Augitstinua, quod lot bomines saLvabuntur . quot dxmonss ceciderunt ; sed Gregorius, dicit, quod lot homines aalvabunmr. qnot A»gaii peiaticmiiit. Dixerunt eliatn qtiidam, quod duo parietes erunl in ccelo, a<^licet uous hoinimjm, et aller Angelorum, et quod ruin* Angelorum restaurabitur per virgioea;^ et de aiio paricte tot eruni satvandi, quut ia alio pariete au< «irgiBeS/et Angeli. Tio! — Bonum essei et utile de hi judicio frcquenlcr cogitarev ut o gicatjo tanlc anguaUEE nobis.
ti^u nobis peccatum perpelratum kx leret,. et noa a perpetrando arci exemplo Hieronymi dicentis : t ve coraedam, sive bibam, ai»e quid aliud faciaiu, sempet ribilia : Surgite morlui,. e ad judicium. » Unde e1 naa . - « Si qua. est prEEsenlis' t poris Ixtilia, ita agenda esx^ ut r quam amaritudo sequentis juii a memoria recedal. » Unde eba Ansebnua : u I» matulino, id i quod nocli prxaenti tani^uaiiL 1| maialinii succedit, intti'fiet vmB peccatures, lerriE, id est d^clB ■ que peccala converaatioais lenccaii ut disperdas de civitatt ikMdNJ quam in te ilU redidcBre defae£,. aM ttea operantes iiuquiUil^, idCHdli bolicaa suggestiones, odibilea Sh dekxiationes , mortlieroa CQDiBa sus.
atque opera perversa. Ab «a nibus his, lanquam civitas Dei^d) bes emundari, ui plfcitaan m i mansionem aibi Creator iirrad obtiiieat, ei po&sideat : n hKC A selmus. Haec ergo omrua peasuit evigilemus tocis viribus, et mria lati Dei obcemperantes , reroei quMiamus, benedciaque Dei di nos recogitantes assidue pecc studeaious pco posae Titare, ut j dicio illi terribili mereamur tea asBiatere. Ad quod bene honai nos Augustiiius dicena csc hic parvain. amaritudiuen ) stinere, et poawa ad a:lernam dull dinem pervenire; quam hLc knill falsum gBUdium, el illic suscip sine dne supplicium. d Et iECBHa u Certumeat, fmtiea carisumijq* si semper beneficia Dei nostri, quse nobis, nuUis praecedenlibus meritis nostris, collata sunt assidue cogitamus, peccata nobis aut non dominantur, aut si fortc surrepserint, cito per poenitentiam, corriguntur. Quis enim vel mente concipere, non dicam verbis possft exponere, quanta circa nos sunt beneficia Dei nostri^ Fecit enim nos, cum non essemus ; reparavit nos postea, cum perissemus. Mortem suscepit, pretioso nos sanguine liberavit.
Ad inferna descendit , de faucibus nos sternae mortis eripuit; coelorum nobis etiam praemia promisit. Hsc omnia, fratres dilectissimi, pio et benigno animo cogitantes, quantum possumus cum ipsius adjutorio beneficii& suis vicem rependere festinemus« Non reddamus mala pro bonis; sed qiiantum possumus, voluntati illius obtemperare fideiiter studeamus, totis viribus innitentes, ut praecepta ipsius magis nobis pariant de sequacitate remedium, quam de transgressione judicium. Nam quid faciemus, carissimi, in illo metuendo judicii die^ cum Dominus, tremente mundo, praecinentibus Angelorum buccinis, in illo majestatis suae throno, circumdatus ccelestis militiae luce, consederit; ibique de terrae gremio et antiquo pulvere suscitato humano genere, adstante testimonio conscientiae singulorum, positis in conspectu peccatorum poenis, justorumque praemiis, rationem vitae coeperit postulare ; et plus jam justus quam misericors, severitate Judicia contemptae misericordiae reos coeperit accusare, et dicere: Ego te, o homo, de limo manibus meis fed, ego terrenis artubus infiindi spiritum; ego tibi imaginem nostram similitudinemque conferre dignatus sum, ego te inter paradlsi- delicias collocavi. Tu vitalia mandata contemnens deceptorem sequi quam Dominum maluisti. Cum ex>pulsus de paradiso, jure peccati mor'talis vinculis tenereris, virginalem uterum, sine dispendio virginitatis, pariendus introivi. In praesepio expositus, et pannis obvolutus jacui. Infantiae contumelias humanosque dolores, quibus tibi similis fierem, ad hoc scilicet ut te mihi similem facerem , pertuli. Irridentium palmas et sputa suscepi , acetum cum felle bibi; flagellis caesus, vepribus coronatus, affixus cruci, perfossus vulnere, ut tu eripereris morti, animam in tormentis dimisi.
En clavorum vestigia, quibus af&xus pependi; en perfossum vulneribus kitus. Suscepi dolores tuos, ut tibi gloriam meam darem. Suscepi mortem tuam, ut tu in aeternum viv&res. Conditus jacui in sepulchro, ut tu resurgeres in coelo. Cur quod pro te pertuli, perdidisti } Cur, iagrate, redemptionis tuae munera renuisti ? Non tibi ego de morte mea queror. Redde mihi vitam tuam, pro qua meam dedi. Redde mihi vitam tuam, quam vulneribus peccatorum indesinenter occidis.
Cur habitaculumy quod in te sacraveram, luxuriae sordibus polluisti? Cur corpus jam meum, illecebrarum turpitudine maculasti? Cur me, gravlore criminum tuorum cruce, quam illa in qua quondam pependeram, affixisti? Gravior enim apud me peccatorum tuorum crux est, in qua vinctus pendeo, quam illa in qua tui misertus mortem tuam occi«urus ascendi. Cum essem impassibilis, pro te pati dignatus sum. Sed tu despexisti in homine Deum, in inferno salutem, in via reditum, m Judice veniam, in cruce vitamy in suppliciis medicinam. Et quia post omnia mala tua ad medicamenta poenitentrae confugere noluisti , ab auditu malo non mereberis liberarr :
TenTiinalo iudkio, tota calidiias illius ignis permaiimi, de quo dicram est, cxsequeiur Judicis sentenlittm ; involvel enim peccaiores ct trahet in iDfernum. Et ita palct, quod iiie ignis adventum Judicis el prKcedct, et cancomitabltur, ei sequetur. IJnde Gregorius : u Ille etiam ignis, qui coslum Bereum'el lerram concremabil, peccatorcs procul dubio consiringct in ptcna suse damnationis. Ipse enim Redennpior tur, eique ignis judicii in reproborum vindtciam famulabitur. » Et tlerum : u Extrsmi judicii die, sterno tuncJudice tcrribiliter apparente, BSlantibus legionibus Angelorum, assistente cuncio ccelestium ministerio Potestatum, atquc omnibus elcclis ad hocapeciaculum deductis, antiquus hostis diabolus , bellua videllcet crudelis et fortia, in medium caplivos deduccmr, et cum suo corpore, id cst cum reprobis omnibus selernEe gehennee inccndiis mancipabitur, cum a Domino dicetur : Discedile a me, maledicli, in ignem eelernum, qui paratus est diabolo el angelis ejus. O quale erit illud specticulum, quando hxc immanissima bcllua elcctorum oculis oatendeiur, qus hocbelli temporc nie poterat. si videreii ' Sedo< oDeic o agitur, ut et nunc per ejus gratiam a pugnantibus non visa vincatur; et tonc a lilis vicloribua jam captiva vidcatur. Tunc autem juati divino adjutono, quantum debitores sint , plenius recognoscunt , quando lam fortem belluam viderint.
quam nunc infirmi vicerunt, et in hostls sui conspicient immanitatc, quantum dcbcant defensoris Gui gratiie : d hic Gregorius. Unde et Augustinus : u Post judicium pergct hinc, ducelqus sccum corpus, cui caput est ; et oSeret rea praicedente capU inibusque membriK 1, ei tradetur re ipse regnet i illud percj-* gnum. id est redemptos sanguinft suo, Deo Patri. Tunc plane vide-' biturforma illa Dci, quiE non potuit videri ab iniquis, quorum i" ' forma scrvi cxhibenda erat. n Undc etiam Anselmus : u Sublatis a impiis, ue videant gloriam de juaiis singulis, secundum groidum suum et meritum, angelici» ordinibus inserl' "■ pcocessio, Chri: suisequentibi Deo Patri : u pientes, quod paratur origine mundi.
Porf tio, quiE non complebitur quamdilf peccator est in mundo, id esl quo» usque detrudalur in infcrnum. T' enim ignis ille permaximus e menta purgabit, cum hsbeat v tutem fbrmx extrinsece l vam ; sic mundum innovabit, ( habeat virtutcm subiiliativam. Un^ de difierenlia cst inter purgatiot et innovationcm : quia purgalii erit pcenalium qualitatum detractio^ et elemcntorum ab impuritale. quam ci commixtione habenl, puriiatem mutaiio; sed-inoovatii^ erit pulchrioris forma: inductiiX Sic aulem purgabuntur elcment»^ quod preecidetur ab ign bustibilis, ab aere ob^ aqua glacialis frigiditas , a ten^ ponderosiias et opaciias : qui« d< omnibus elcmentis quod ignobilC est, tcndet deorsum ei ad locuot posnarum, scilicel ad cloacam infeT' nalcmcum omnibus ditiis confluei , et ibi horroreia carceris multiplicabit. Rerum ergv muiabilitas, scilicet : frigus, testui, grandines, turbines, fulgura. toni-' trua, etalise incommoditates penilus interibunt ; elementa vera purgata permanebunt. Innovabuntur eliam , quia terra tota erit sicut paradisus et planabitur ; et aer erit clarior, nec habebit impressiones, quas habet modo ; perspicuum quoque in aqua, et lux in igne mancbunt : et sicut ignis et aqua puriores. Orbes quoque coelestes, propter impermixtionem nullam impuritatem habentes, nulla indigebunt purgatione, sicut elementa ; sed tantummodo cessatione motus, et ideo innovabuntur, sed non purgabuntur.
Innovatio vero eorum, est a statu veteri in statum novum commutatio. Et requirit in illis duo, scilicet : motus cessationem, et claritatis splendorem ampliorem; quando sol stabit in Oriente, et luna in Occidente, ubi creata sunt, et ibi sine fine manebunt. Hujus ratio est ista : quia corpora superiora facta sunt ad usum hominis dupliciter. Uno modo, propter necessitatem corporis, scilicet, statum generationis et corruptionis, et ideo, cessante illo statu, cessat et motus. Motus enim coeli, et transmutatio in elementis ordinata sunt ad complendum numerum electorum; et ideo ipso numero completo, in judicio cessabi:nt, sicut ea qua2 sunt ad finem, habito fine cessant. Cessante autem motu cceli, cessabit et tempus, quod sequitur motum coeli, quia,secundum Apocalypsim : Tempus non erit amplius, Ex hoc patet, quod dies resurrectionis generalis erit dies novissimus, unde Job dicit : Et in novissimo die de terra surrecturus sum, Alio modo corpora superiora facta sunt, propter delectalionem et pulchritudinem creaturae, et propter cognitionem Dei in illis ; et ideo lux eorum non cessabit, sed augebitur. Denique coelum, sol, luna et stellae quae nunc festinant cursu irretardabili, quasi cupientes in meliorem statum mutari; lunc fixa immobiliter manebunt et quieta, et mirabili glorificatione immutata. Nam coelum gloriam solis induet; soJ, luna, et stellae vestientur ineffabili splendore.
Unde Haymo : « Tunc etiam complebitur id quondam per Isaiam praedictum : Erit lux lunce sicut lux solis, et lux solis septempU" citer, sicut lux septem dierum, Hoc enim post illum extremi judicii diem erit , cum scilicet coelum novum ac terra nova fuerit. Omnia namque quae per spatium sex dierum operatus est Deus, propter hominem facta sunl; et in ejus lapsu omnia elementa detrimenta sustinuerunt. Nam antea terra spinas et iribulos non proferebat ; nec aer iste tantae crassitudinis ut nunc, sed purior erat ; sic etiam sol, et luna, et sidera sui luminis sustinuerunt detrimenta. In die vero judicii, terminato illo examine, cum fuerint omnes reprobi una cum diabolo conclusi in infernum, sustollet se Dominus Jcsus pariter cum corpore suo, quod omnes electi sunt, in coelum. Et tunc sibi luna splendorem solis mutuabit; sol vero septempliciter quam modo lucebit ; recipietque splendorem quem, homine peccante , amisit : » haec Haymo. Patet ergo, quod ccelum et terra transibunt, quantum ad formam, sed non quantum ad substantiam. Unde Augustinus : a Elementa, id est coelum et terram, non credamus abolenda, sed in melius commutanda ; figuram mundi, id est imaginem , non substantiam perituram. w Unde et Gregorius : tt Coelum et terra per eam quam nunc habent imaginem transeunt; sed tamen per essentiam sine fine subsistunt.
Coelum igitur et terra, et transit, et erit; quoniam ab ea quam nunc habet speciem, per ignem tergitur, et tamen in sua semper natura servatur, unde per Psalmitam dictum est iMutabis ea, et mutabuntur : » haec • Gregorius. Buspiro perenn prKmium - --'■
Scripture echoes
- ↩Rev.11.3 — And I will grant authority to my two witnesses, and they will prophesy for one thousand two hundred sixty days, clothed in sackcloth.
- ↩Rev.20.12 — And I saw the dead, the great and the small, standing before the throne, and books were opened. And another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to their works.
- ↩Ps.62.12 — One thing God has spoken; two things I have heard: strength belongs to God.
Notes
- 1 ↩The source text is truncated here; the sentence is incomplete.
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