Bellarmine · De Controversiis · On the Church Triumphant, Book I: On the Beatitude and Canonization of the Saints
Chapter 1: The Arguments of the Heretics by Which They Try to Prove That the Saints Are Not Yet Blessed
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae Triumphat in Coelis, the fourth general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
The first question, then, is this: whether the spirits of godly men, who are both freed from the body and need no cleansing, are already admitted to enjoy the beatitude which is placed in the clear vision of God. And indeed it was the opinion of ancient and of recent heretics that all souls, however holy the men, are kept until the last day of judgment in certain hidden receptacles, where they neither see God nor can be called blessed, except in hope.
The first of the heretics who asserted this, so far as I have been able to gather from the authors, was Tertullian, book 4 against Marcion. For so he says: “That region, I say the bosom of Abraham, though not heavenly, yet higher than the lower world, will afford meanwhile refreshment to the souls of the just, until the consummation of things completes the resurrection of all with the fullness of the reward; then will appear the heavenly promise, which Marcion claims for his own as if it had not been published by the Creator.” He has the same also in the book On the Soul, in the last two chapters.
Vigilantius followed him, of whom Jerome speaks so in the book against him: “You say that the souls of the apostles and martyrs have settled either in the bosom of Abraham, or in a place of refreshment, or under the altar of God, and cannot be present at their tombs and where they will. They are, forsooth, of senatorial rank, so as not to be shut up among murderers in a most foul prison, but in a free and honourable custody, in the islands of the blest and in the Elysian fields.”
Guido, in the Summa on heretics, ascribes the same error to the Armenians. The Greeks were involved in the same, as is plain from the Council of Florence, session 1, and from St. Thomas in opusculum 1, chapter 9. Luther has the same error in the lectures on Genesis, as Frederick Staphylus cites in the Epitome of the tripartite Lutheran theology, part 2. Cornelius Agrippa has the same, in book 3 On Occult Philosophy.
John Calvin too has the same; for in book 3 of the Institutes, chapter 20, section 20, he says that Christ alone has entered the sanctuary of heaven, while all the others remain in the court and wait there until the consummation of the world. And in section 24 he says that the souls of the saints are still joined with us by the same faith and charity. But where there is faith, there surely is not vision. And in chapter 25, section 6: “It is foolish and rash,” he says, “to inquire in what place the souls of the just are, and whether they enjoy glory or not. Meanwhile, since Scripture everywhere bids us hang on the expectation of the coming of Christ, and puts off the glory and the crown until then, let us be content with these limits set by God: that the souls of the godly, having finished the labour of their warfare, pass into a blessed rest, where with happy joy they await the enjoyment of the promised glory,” and so on. Note the wonderful folly of the man, who says that it is foolish and rash to ask whether the souls of the just enjoy glory or not, and yet himself boldly defines that they do not yet enjoy glory but await it. Calvin brings no arguments for this opinion; but there are many, and hard ones, which partly the Greeks usually bring, and partly are usually brought for them.
The first argument is taken from the decree of John XXII, who is said to have declared this, and to have ordered the Parisians not to teach otherwise either in the schools or in the churches, and to promote none to degrees in theology unless they first swore that they would defend this opinion. The witnesses of this matter are William of Ockham, in the Work of Ninety Days; John Gerson, in the sermon on Easter; Marsilius, on book 4 of the Sentences, question 15, article 3; and Adrian on book 4, where he disputes on the sacrament of Confirmation.
The second argument is taken from the Scriptures; and the first place is Matthew 20, where at evening the householder gives all the labourers their pay together; and it is established that by evening is understood the resurrection, and by the penny eternal life. The second, Hebrews 11: “And all these being approved by the testimony of faith, received not the promise; God providing some better thing for us, that they should not be perfected without us.” The third, 1 John 3: “We know that, when he shall appear (Christ, in the second coming), we shall be like to him: because we shall see him as he is.” The fourth, Apocalypse 6: “I saw under the altar the souls of them that were slain for the word of God.” What does that hiding under the altar signify, if not some hidden receptacle, where the souls dwell at rest indeed, but in darkness?
The third argument is taken from the testimonies of the Greek Fathers. Justin, question 60 of those which the Gentiles set against the Christians, says that the narrative of the rich man and Lazarus is not a true history, and, giving the cause: “For not before the resurrection,” he says, “is the reward given to each for the things he did in life.” And question 76: “If before the resurrection there are no rewards of works, what did it profit the thief, when his soul was brought into paradise?” He answers that the thief obtained this, that he is in the company of the just, and sees himself and the things below him, and besides the angels and the demons.
Irenaeus, book 5, at the end: “For since the Lord,” he says, “went away into the midst of the shadow of death, where the souls of the dead were, and afterwards rose bodily, and after the resurrection was taken up, it is manifest that the souls of his disciples too, for whose sake the Lord worked these things, will go away into the invisible place appointed for them by God, and will dwell there until the resurrection, awaiting the resurrection; afterwards receiving their bodies, and rising perfectly, that is, bodily, they will so come to the sight of God.”
Origen, homily 7 on Leviticus: “Not even the saints,” he says, “have received their joy, nor even the apostles; but they too are waiting, that I too may be a partaker of their joy.” And in book 2 of the Peri Archon, near the end, he says that the saints after death are carried into the earthly paradise, and from there those who are purer go up to the places of the air.
Chrysostom, homily 39 on the first to the Corinthians, on that, “If in this life only we have hope in Christ, we are of all men most miserable”: “What do you say, Paul? Will not the soul survive? It will, and indeed immortal. But though it be immortal a thousand times over, yet without the flesh it will not enjoy those wonderful goods, as neither will it be punished with pains. For all things shall be made manifest before the judgment seat of Christ, says Paul, that every one may receive the things done through the body, whether good or evil; for if the body does not rise, our soul will remain uncrowned, and will be outside the heavenly beatitude.” The same, homily 28 on the letter to the Hebrews: “Lest they should seem to have something before us, if the first were crowned before us, he appointed one time for all the crowns; and he who conquered so many years before will receive the crown with you.”
Theodoret on chapter 11 to the Hebrews: “So many and so great, then,” he says, “were the contests of the saints; but these have not yet received their crowns,” and so on. Theophylact on the same place: “The saints have not yet obtained the heavenly promises.” And on chapter 16 of Luke he teaches that the narrative of Lazarus is a parable, not a history, because goods and evils have not yet been distributed to the just and the unjust. Oecumenius on the same place: “All the saints,” he says, “who merited the testimony that they pleased God by faith, have not yet obtained the goods promised to the just.”
Arethas, bishop of Caesarea, on chapter 6 of the Apocalypse: “In the hope of these things,” he says, “which they contemplate through the understanding as in a mirror, freed from all grossness, they rightly rejoice, resting in the bosoms of Abraham; for this has been said by many saints, that each lover of virtue has been allotted a worthy place, from which he may also gain a certain sure conjecture of his future glory.”
Euthymius on chapter 16 of Luke says that that narrative of Lazarus and the rich man is a parable, by which is marked what will be after the day of judgment; and on chapter 23: “And then indeed he gave him his dwelling in paradise as a pledge of his kingdom, which is the enjoyment of the unspeakable and eternal goods, which eye hath not seen,” and so on.
This argument is confirmed because the Greek Fathers simply deny that God can be seen by a creature; much more, then, must they deny that he is seen before the day of judgment. See Chrysostom, homily 23 on Genesis, where he says that God is not visible even to the angels; likewise homily 14 on John, where he says that the angels never saw the Son of God except after the Incarnation. Theodoret has like things in the dialogue called The Immutable; Theophylact on that of John 1, “No man hath seen God at any time”; and Euthymius on the same place; to whom is added among the Latins Jerome, as Augustine testifies, letter 111 to Fortunatianus.
The fourth argument is from the testimonies of the Latin Fathers. Lactantius, book 7, chapter 21: “Nor let anyone think that souls are judged at once after death; for all are held in one common custody, until the time comes when the greatest judge makes the examination of merits.”
Victorinus the martyr on chapter 6 of the Apocalypse: “He says that he saw the souls of the slain under the altar, that is, under the earth.” And below: “In the last time there will be the perpetual reward of the saints and the damnation of the wicked.”
Hilary on Psalm 138, on that, “If I descend into hell, thou art present”: “This is the law of human necessity, that, the bodies being buried, the souls go down to the lower world”; and a little after: “Which descent the Lord did not refuse, for the fulfilling of true man.” He means to say, then, that it is so universal that souls are in the lower world while the body is in the tomb, that the Lord too willed to undergo this law.
Prudentius, in the hymn on the funeral of the dead, teaches that holy souls depart from this life into the earthly paradise, or into the bosom of Abraham, which the rich man, burning, saw from afar:
[The first lines of the stanza are damaged in the scan: the pure soul will rest, as Lazarus rests in the patriarch's bosom, whom the rich man, burning, sees from afar.]
Behold, for the faithful the shining way
of the wide paradise now lies open,
and man may now go into that grove
which the serpent had taken from him.
Ambrose, book 2 On Cain, chapter 2: “The soul is loosed from the body, and after the end of this life is still held in suspense by the doubtfulness of the judgment to come.” And in the book On the Good of Death, chapter 10: “Rightly,” he says, “had they said that the souls go to Hades, that is, to a place which is not seen, which we in Latin call the lower world.” And in the same place: “The Scripture of Esdras calls those dwellings of souls storehouses.” And he meets the human complaint that the just who went before seem to be cheated of the reward due to them for a very long time until the day of judgment, wonderfully: that there is, as for a crown, one day of judgment; for the day of the crown is awaited by all, so that within that day both the conquered may blush and the conquerors win the palm of victory. “Therefore, while the fullness of time is awaited, the souls await the reward due to them: for some punishment remains, for others glory.”
Augustine, book 1 of the Retractations, chapter 14: “Of the holy men already dead,” he says, “whether they too are to be said to be already in that possession, is rightly asked.” And in letter 111 to Fortunatianus, expounding certain words of St. Jerome: “In these words,” he says, “of the man of God many things are to be considered: first, that according to the most open sentence of the Lord, he too thinks that we shall see the face of God when we have advanced into angels, that is, have been made equal to the angels, which will surely be in the resurrection of the dead.” Likewise in the Enchiridion, chapter 108: “The time,” he says, “which is placed between the death of man and the last resurrection holds the souls in hidden receptacles.” In book 12 On Genesis, chapter 35, he asks what need the souls have of taking back the body, if they can see God without flesh. And he answers: “It is not at all to be doubted that the mind of man, both when rapt from the senses of the flesh and after death when the flesh has been laid down, cannot see the unchangeable substance as the holy angels see it.” And in book 12 of the City of God, chapter 9: “The part,” he says, “of the city of God which is gathered from mortal men to be joined to the immortal angels, now is a pilgrim on earth in mortal fashion, or in those who have met death rests in the secret seats and receptacles of souls.” On Psalm 36: “After this life,” he says, “you will not yet be where the saints will be, to whom it will be said, Come, ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world. You will not yet be there: who does not know it? But you can already be there where that proud rich man in the midst of his torments saw the once ulcerous poor man resting far off. Surely in that rest you await securely the day of judgment.”
Bernard, sermon 3 on All Saints: “Consider,” he says, “that there are three states of holy souls: the first in the corruptible body, the second without the body, the third in consummated beatitude; the first in the tents, the second in the courts, the third in the house of God.” And below: “Into that most blessed house of God the souls will not enter without us, nor without their bodies; that is, neither the saints without the people, nor spirits without flesh.” And in sermon 4, expounding that, “I saw under the altar the souls of them that were slain,” he understands by the altar the humanity of Christ, and says that the souls of the martyrs are under the altar because they see only the humanity of Christ, and after the day of judgment are to be raised above the altar to see the essence of God: “Meanwhile,” he says, “the saints rest happily under the humanity of Christ, into which namely the holy angels too desire to look, until the time comes when they will no longer be placed under the altar, but will be raised above the altar. But what have I said? Who will be able to attain the glory of the humanity of Christ, I do not say of men, but even of angels, much less surpass it? How then should I say that they are to be raised above the altar who now rest under the altar? By vision surely and contemplation, not by being preferred. For then the Son will show us himself, as he has promised, not in the form of a servant but in the form of God; he will show us also the Father and the Holy Spirit, without which vision namely nothing would suffice us.”
The fifth argument is taken from reason. For the judgment and examination of good and bad is to be on the last day; therefore rewards and punishments are put off until that day. Besides, the soul of Christ after its separation from the body did not at once go up into heaven, but first went down to the lower world, and after the resurrection of the flesh at last went up into heaven: therefore all the saints too after death will be in the lower world until the resurrection; for the rest, resurrection and ascension of Christ was the pattern of our rest, resurrection and ascension; otherwise the disciples and servants would be above the master and the lord. Moreover, the soul and the flesh work together both good and evil; therefore they ought to be punished or rewarded together, and not one without the other. Lastly, the demons are not yet punished, but are kept to be punished after the day of judgment: for this is why they said to Christ, “Art thou come hither to torment us before the time?” Matthew 8. And they besought him that he would not command them to go into the abyss, Luke 8. Therefore the same will be done with men; and if the wicked are not punished, surely neither are the godly rewarded. These, then, are the arguments which are usually brought against the truth; which will be cleared away in part in the following chapters.
Show the Latin (Vives edition, OCR)
CAPLT PRIMUM
Argumcnla hacroAicoruni , (luibus illi probarc
nituniur, sanclos nondum esse bcatos etc.
Esl i^ilui" (|uaeslio Priiua: SiutiiC piorum Iwmi-
mm i^piritus, qui ct corporc soluli sunt, et nuUa
punjationc ajcnt . jam ad frucndam bcatiludi-
ncm. quac in chira Dci visionn sita esl, admissiy
El (luideiu auli^iuoruui.el receuliuui liacrclicoruui
oi)iiuo luit, auiuins onines, quauluiuvis sancloruin
liouiinuui , usque ad ulliuii judicii diera scrvari iu
quibusdaiu abdiUs rcceplaculis . ubi ucc Dcum vi-
dcanl, ncc bcatae dici possinl. uisi in spe.
Primus e.\ haerelicis.qui lioc asseruil. quanlum
e\ aucloribus c^o coUigere polui.Terlullianus full,
lib. 4. in .Marciouem. sic cniiu ail:i,'a?7i rerjioncni,
sinum dico .ibrahae , etsinon coelcstem , subli-
miorcm tamcn infcris. inicrim refrigerium prac-
hiluram animabusjustorum , doncc consumma-
tio remm rcsurreciioncm omuium plenitudine
vierccdis cxpungat:lunc apparitura coclcslijiro-
missionc, quam Marcion suo vcndicat quasinon
a crcatore promulgatam. Id eliam habet libro dc
aniina, duobus poslremis capilibus.
Euin soquulus est Vigilaulius, de quo sic Iliero-
nymus in libro (;onlra eundem: Ais, inqui!, vclin
sinu Abrahac , vel in loco refrigerii , vel subter
aram Dei animas apostolorum ct martyrum con-
scdisse. nec posse suis tumulis . et ubi volucrinl,
esse pracscnlcs. Scnatoriae videlicct dignitatis
sunt , ul noa intcr homicidas teterrimo carcere,
BELLiKMI.M. Vul. II.
sed in libora , lioncslaquc custodia , infortuna-
toru)ii insulis , et in campis chjsiis rccludanlur.
Euudcin crrorem Iribuil Ciuido iu sumiiia d<!
liaerelicis, Arracnis. In codcni versabanlur Graeci,
ul palel ex concilio floreutiuo sess.I.cl cx h.Tho-
ma iu opusculo (». cap. 9. Eundcm crrorem hahet
Luthcrus in praclect.in Genesin,ut Fridcricus Sta-
phylus citat in cpitoine Irimeinbri luthcranae Iheo-
logiac , parlc 2. Kundcm habct Cornehus Agrippa
in lib. 3. de occulla pliilosophia.
Eundem habet eliam Joannes Calvinus;nam lib.
4. Instil. cap. 20. § 20. dicit, soluin Chrislum in-
gressum esse sanciuarium cocli , reliquos vero o-
inncs residere in alrio,ibique exspeclare usquc ad
mundi consummalionem.El § 2i.dicil animas san-
ctorum adhuc eadem fide et charilate nobiscum
esse conjunclas, Ubi aulem fides est.ibi cerle non
esl visio. Et cap. 25. § 6. S^j<//um,inquil, elleme-
rarium est inquircre quo in loco sint animaeju-
sloruni . et an gloria fruantur , ncc ne. Inlerea
cum Scriptura ubique jubcat pendere ab exspe-
ctalione advcnlus Clmsti.et gloriam ac coronam
eo usque differat.-contcnti simus his finibus divi-
nilus pracscriptis. aninias piorum militiae labo-
re pcrfunctas in beatam quietcm concedere , ubi
cum fclici lactilia fruilionem promissae gloriae
CTspectant etc.^SolA mirani stulliliaui liominis.qui
dicit stullum et teinerariuin esse quaerere, utrum
animae iiisloru n gloria fruanlur. uecne:etipse la-
men audacter delinit cas uondiiiii Trui gluria , se(t
eam exspectarc. Argumenta pro hnc senlentia Cal-
vinus nulla prolert , sed mulla sunl et difliciiia ,
U
ili
bE SAiNCiOiaM liEATITUblNE
tlii.ic piiiliin Giaeci proferre solent , piirtim etiani
pro iJlis prolerri solenl.
Primuin ;irgumenluni sumilur ex decrelo Joannis
XXIl. (lui lerlur lioc 'Jecliuvissc, el miindijsse Pa-
risiensibus , ut nou alilcr docerenl vel in scliolis
vel in teniplis, et nullos proiuoverenl ad gradus in
Iheologiii, nisi prius illi jur.ircnl, se lianc senlen
liiun dctcnsuros. Teslcs siul iiiijus rei (lulielu)us
Ooliani in opere nonagiula Iriuin dierum ; Joannes
Gersoii iu serm. de pasclia;Hi;irsilius in 4.senlenl.
quaesl. lo. art. [). el Adiianus in i, ubi dispulal
de sacramenlo confirmalionis.
Scctiudum argumenlum cx Scripluris sumitur ;
el qtiidcm Primus locus est, Malth. 20. ubi ad vc-
speram palerlamilias oinnibus operariis simul red-
dil mcrcedem : constat autem por vespcram intel-
ligi resurrectionem , el per denariurn vitam aeter-
n;iin. Seiuiudus Ilcbr. \l.lli unincs tcslimonio fi-
dci probdli non accepcmnt reproinissiones , Deo
'j)ro nobis aliqnid niclins providcnle. iilnonsine
nubis co]isiiinmarcnlur. Terlius l. Jo;in. 3. Sci-
mus f/uia cum apparucrit ( Christtis in secundo
adveiilu ) similcs ei erimus, quia videbimns eum
sicuti est. Qtiiuius Apocal. G. Yidi sublus altare
animas inlcrfectorum propler vcrbum Dei. Qiiid
siguificat illa absconsio sub altari,nisi recondilum
aliquod receplaculum, ubi quielae quidcui, sed in
leuebris versenlur auimae?
Terlium argutnentum sumilur ex teslimoniis Pa-
Irum graecorum. Juslinus quaest. GO. ex iis, quas
gentes Chrislianis opponuiit, dicit narralionem de
divite et Lazaro non esse veram liistoriam,et caus-
sam reddens: Neque cnim , inquit, anle resurre-
ctioncui unicuique ex iis , qnae in vita gcssit
praemium rcdditur. Et (iuaest.7G.St ante resur-
rectionem nutta sunt operuni pracmia, qiiis fru-
ctui fuit tatroni.cum in paradisum ejns aninius
inlroductus est?liespondet id consequutum tatro-
nem, ut sit in coctujustorum,et videat seipsum,
el quae iufra se sunt,et praetera angclos et dae-
moncs.
Irenaeus lib. 5. extremo: Cum cnim Dominus,
inquit, in medio umbrae mortis abicrit,ubi ani-
mae niorlnorum era.nl: post dcinde corporatiler
resurrexerit , et jyosl resurrcctioneui assumplus
sit , manifcslumcst , quia el disciputorum cjus,
prop er quos et liaec operatns est Dominus, ani-
mac abibunt in invisibilem locum dclinitum eis
a Deo, el ibi usque ad resurrectionem commora,-
liuntur. suslinentes resurrcclionetn . post recipi-
entcs corpura , et perfcctc rcsurgcntes , hoc est ,
corporaliter, et sic venient ad conspcctum Dei.
Origenes lioin. 7. in Levit. iVon(/w?/i,inquil,sr//i-
cli rcceperunt taclitiam suam , ?iec avostoli qni-
ticm ; sitd el ipsi exspectant . ut erjo taelitiac co-
rum parliceps fiam. VA lib. 2. PiMiiirchon prope
fiiiem (licil . sanctos [)osl m orlem (lererri iu p;ir;i-
disum lerrestretn, ei inde eos , (lui puriores suiit,
ad aeris loca consceiKJere.
Chrysoslomtis" hoin. 'M). iii priorem ad Coriulh.
iu illud: Si in li;i'; vila liinlum sper;inles siiintis iii
Cliri>l().iiiiserabiliores suiutis omiiibiis hoiuiuibiis;
Quid ais Paule ? an non animur, supcrstcs crit ?
eril cl iinmorlalis quidmn: Onnmqiiam vcro vcl
sexcenties sit itnmortalis, tamen sine carnc ipsa
aditiirandis illis bonis non fruetur . quemadnw-
dum ncque poenis punietur.Otnma eniiti corani
iribunali Christi inanifestabuntur . inquit Pau-
lus , ut unusquisque feral quae per corpus sive
bona, sive mala gessil:nam si corpus non resur-
gal anima noslra incoronala mancbit . et cxtra
coelestem beatitudinem erit. Idein homil. 28, in
epislol. ad II(!br. A'e atiquidprae nobis habere
viderenlur.si priini anle nos coronarentur.ununi
dejinivit lcmpus oinnium curonarum;et quiante
iam mullos awnos vicit.tecum accipiet coronam.
Theodorclus in c;ip. 11. ad Hebr. Sanctorum
ergo. inqtiit, tot, et tanla fuerunt cerlamina, sed
hi lamcn noiidum coronas acccpcrunt etc. Theo-
phil;ictusineundeinlocuin:S(i?i/C<tni/tii adhuc coe-
lestium promissionum suiit assequuli. El in cap.
IG. Luc;ie docet, narralioneiii de Lazaro esse para-
bolam,non historiam.quia nondum dislributa bona
el mala justis et iniiistis Oecumenius in eundem
locum: dmncs, inquil, sa?ic/i lestimonium prome-
rili , quod per fidem placucrunt Dco , nondutii
conscquuli sunt bonajustis promissa.
Arethas caesarieusis episcopus iii c. G. Apoca-
lyp. Ilorum, inqiiil, spe.quae pcrinlellectumve-
luti in spcculo contemplantur, onini crassilie ti-
bcrati merilo iackintur quiescenles in sinibus
Abraliae;nam id multis sanctis dictum esl.unutn-
quemque virtulis cultoretn sortitum esse dignuin
locum , uiidc etiam de futura sua gloria ceitam
quandam asscqualur conjccturain.
Eulhymiusin cap. 1G. Lucae dicil, narrationem
illam de L;izaro el divilc esse paraboiam, quu de-
sigiuitur quid erit postdiem judicii: el in cap. 23.
Et tunc quidem dedil ci conversalionem in pa-
radiso tamquam arraboneni regni sui, quod esl
fruitio ineffatnlium ac aetcrnorum bonorum ,
quae nec ocuius vidit etc.
Confirmatur hoc firgumenlum,quia graeci Palres
simpliciter negant Deum videri posse a creatura ;
ergo multo magis negnre debent viileri ante diein
judicii. Vide Chrysostomum liomil.23. in Genesin,
ubi dicit,ue angelis quidem Deum csse visibilem.
Item hom. 14. in Joaiinem ubi dicit,angelos num-
qiiain vidisse filium Dei , uisi post incarnationem.
Similia liabet Theodorelus in dialogo Immulabilis,
Theophylacliis in illud Joan. l. Deum nerno vidil
unquam: et Eulhymius in eundem locuin: ([uibus
acccdit ex Laiinis IIieronyiiius,tesleAugusliuo epi-
slol. 111. ad Fortunalianum.
Quarlum argumcnlum est ex teslimoniis Patrum
biti^iiorum. Laclanlius lib. 7.cap.21./Vec qwis^/wam
putet , aniinas post morlem prvtinus judicari ;
■nam oinncs in una comtnunique cuslodia deti-
nentur , doncc temims adveniat , quo maximus
judcx meritorum faciat examen.
Vicloriniis martyr iii cap. G. Apocalyp. Animas
atilem occisorum dicit sc vidisse sub ara , idest,
snb lerra. Et infra://i novissimo lempore sanclo-
ruui remuneralio perpetua,et impiorumventura
est datnnatio.
Hi!;irius in psalm. 138. in illud ; Si descendero
in infernum, ades: Ilaec. \\\i\\\\[di.utnanaetexne-
rcs.-italis esl , ut scpullis corporHius animae ad
i.ii!i;ii 1'iUMi s
411
infcrOH tUwondtiuL IH in' iiiilnims riiin l<ii|iii .!.•
iiiiiiiiaiitis liiiploiiiiii , Miliilil : {hunil Iriinii Ihiini-
nun <i(l vont^innnuiliinifin vrri luiininin luni rrrii-
siivil ('/(•. Niiil tTi^ii (li(('n',aili'(i cs^^' iincivisiiriiiiii,
iil aiiiiiiiic siiit III inrcrtio , (liitii ciiri» «^sl iii s<*|iiil-
cliro , iil cliaiii iMiiiiiiiiis liaiic, Ici^m-iii siihiro vo-
liicnl.
PiiKlciiiiiis iii li^iiiiKi (lc c\c(|iiii^ (lcriitirloriim,
(loocl, iiiiimas sanclas (lisccilcic c\ liac Mia iii pa-
radisiim lcircslrciii, sivii iii Minim AIiimIi.ic, ipicm
liivos illo ardciis loiij^u cmisi)c\il.
(Jitiinum ri'<iii>nr /itlifln^
.'liiiiniiiii rci/Kic.Mcic puriiin''
(lirniio sons uIhIiIh snmlt
llrnilinlnl, "' rsl i:irnzui\
ijuvin Ihinlnis uik/k/ik! .sc/i/i/iii
lHvvs proviU (is/dcit artlvnH.
Pdlvl vvvv /t'(fc/i^i/s (/;ii/i/i
f ia liivida jain itiiiailisi,
livvl vl nvniits illii, atliyv
lloinini, ifuod iidvinvral (//k/u/s.
Ambrosius lib. 2. dr Caiii ca|). 2. SidrHiir <i
vorporo aninuL . ri jnisl jinnn rilar hnjn>^ adlinr
fulnri judirii ainlniiuo suspriulilnr. lA lib. (1(3
botto tt\orlts ciip. 10. Saiiii, iti(|iiii. fiicral iliis di-
.(•is,sc aninia^ aoYf^ pclrrr. idrsl. lovuni. (ininon
ridvlur. (/i/c/// lalinr infrrnuin dirinms. Kl ibi-
(leiii : Scriplura F.ndrar luihilacuia anininruni
pronipluaria nunrupal.Ei occitrrotistittcrclac liii-
maiiac , oo (|ii()il jiisli, (]iii pr;iccossoriitil vidciilttr
iis(|itc ail (liciit jiidicii pcr |)liiriiiiimi scilicol lottt-
poris dcbila sibt rcmuiicralioiio IVaiidari , mirabi-
lilor, ail coronac css(>, similom dicm jiidicii ; coro-
iiae ciiim dios cxspoclalur ab oiiiiiiluis , ul iulra
oitin diciu cl violi crubcscanl , ol violorcs paliuam
adipiscatilur vicloris. Kr^ni duut oxspoclalur ploni-
Ittdo lcttiporis. cxspoclaiil auiitiac roimiiicralioitom
dobilaiu: alias uiaucl pooua. alias gloria.
Augustiuus lib. 1. rclracl. cap, 14. De sanclis
hoininihus. iu(iuil,_/rt;/i dcfunclis,ulrum ipsisal-
irin diccndi sinljani in illa possessiunc consi-
slcre, vierilo quaerilur. Kl cpislol.lll. ad Forlu-
naliaumtt. cxpoucus (|uac(laiu vcrba d. Hicrouyuii:
/// //(',s vcrhis. iufiuit. Iioniinis Dci inulla conside-
randa sunt : priinuni . quia sccunduni aperlis-
siinain Doniini scntcnliani etiani ipsescntiljunc
risuros fiwiem Dci , cuni in angelos profece-
rinius , idcsl , aequalcs auficlis facli fucriinus ,
qaod erit ulique i7i resurrectione morluoruni.
Jlcm iu cncliiridio cap. 108. Tcmpus, \nq\\\[. quod
inlcr lioininis m.orteni.et ulliinam rcsurrcctioncni
inlerpositum est,an.imas abdilisreceptaculis con-
tiiiet. Lib. 12. dc Gcu. cap. 35. quaerit,quid opus
sil animabus rcsumplionc corporis,si possunt sine
carne videre Deum ? Kcspondcl aulem : Minime
dubitandum esl.et raptam hominis a carnis sen-
sihus mcnleni. et posl morlcm ipsam carne depo-
siia non sic vidcre posse incommutahilcm sub-
stantiam , ut saiicti angeli videnl. Et lib. 12. de
Civil. Dei cap. 9. Pars, iuquil, civitatis Dei. quae
conjungenda immortalibus angclis ex morla-
libus honiinibus congregalur , nunc morlaliler
peregrinatur in terris, vel in eis,qui morlem o6-
wrnnt . ncrrdiH uiiiniarnni rori>i,liic\iUn , nrili-
htUiqnr irquirmil, lll psallll. 'M't. l'oHt liliitn . Ml-
qiitl, ti^lnin luiiidnin rru^ . iihi miiil hnnrli , tiiti'
hiiH dirrlnr.Vrntlr hrnrduli l'iilrti* iiiri pr\rtpilc
rrgniiinjinod vohiH paratiini onl iih nrigini' inun-
di, nondiiin ttii rrin, iiuin nfKrtiyHnL jtnn polrrin
thi cHHr.iiht tlltiin tinondani nlrrroHiiiii paiiprrcm
divrn illr HitprrhnH in nirdtiH lorinrnliH i iiltl lon-
•jr rrqiiirHccnlcin. In tlla rcqiiic r.erU' nccnnui v.x-
:jn'rliihiH jndirii dirin.
ilcrii.iiilii-% scrm. .'I. di; oiiiiiibiis s:irt(!lis: Advcr-
linliH, iiiipiit. iii ftillor.lrrH t'HHn Hanrloruin HlaltiH
nniiiutrnni : priniinn ridrlirrl iii rirrporr rorrti-
plihili , .'icrii.ndnni sinc corporc . Icrliuin in hrw
liliulinr consuinniala : priinnm in laticriuw.nlin.
sccundtnn in alriis , lcrlinm in doino Dci. Va iii*
lra://i illinn hciilisslnuiin llci iloininn aninuicnrc
sinc nohis inlrahnnl , nrr siiw rorporthus siiis .
idcst. ncc sancli sine pirhc.ncc HpirilUH ninc rnr-
iu'.. l']\ scrm. i. oxponciis IIIikI : Mdi sul) allarr
animas inlrrfcctorum: iiilcllitfil por altarc.Clin^li
liiimanilatom , ac dirit atiimas marlyritm ossc siili
aliari.ipiia siiluiii vidoiil (]liristi liiimanilatom.pDsl
diiMii ptdicii cxiillaiid.is ossc siipcr allari'. ad vidoti-
duin Dci ossciiliam : Inlcrini , iiKpiil . siih (Ihristi
hunianilalc fcliciicr sancli quiescunl, in qiiani
niiniruni dc^iidcranl cliain s. angrli prospirrrc,
doncc vcnict lcmpus, qnando jinii non suh alla-
rc coliocentiir . scd exuUcnlur supcr aitarc. Sed
<iuid di.vi??inmqui.d humanilnlis Chrisli gloriam,
7/0/1 dicani hominum.scd vcl angclcrum asscqui
<iuis potcrit . ncduni supcrarc y Quonam itjitur
modo supcr altare dixerim e,.r,nllandos eos , ryiti
?i//,/tr suh allari qnicscunt '^ Yisione utique . el
cnnlcmplalinnc, iwn praciationc. Ostcndcl cnini
tunc nobis Filius , ut poliicilus est. scmctipsum,
non in, form.a. scrvi . scd ///, forma Dci : ostcndel
ctiani luibis Palrem ct Spiritnm sunciuni , sine
qua, nimiruni visione nihii sufflccrct nolds.
Quiiilum arjiuinculcm suniiltir e.v ralioiie; nam
judiciiim ci oxamou bononim el inalorum , rutu-
ruiu csl iii novissimo die. orj;jo pr;icuiia et poeiiac
usqito ad eum diein diirercnliir. Praelerca Clirisli
aniitia posl scparalioncm a corpore non slalim a-
sccndil in cociuin. simI iiriusdcsceudil ad inlcros,
cl post resurrcclionom oaruis taudem iu cooltim
asccndit: igilur el sancli omnes posl morlcm in
inrcrno crunt us(|ue ad rcstirrcclioiioiii: nain (lliri-
sli reqiiics. rcsurrcclio clasccnsio. cxomplar fuit
uoslrae quiclis. resurrectionis et ascensionis, a-
lioqui ossont discipuli et scrvi supra magislriim
ol domiiuim. Adliaec, anima clcaro simul operaii-
Ittr tatu boua. quam mala. igitiir simul et non una
sine alia piiniri, aul remuncrari debet. Dcniquii
daemoncs nondum puniuntur. sod punicndi rosor-
vantur post diem judicii : nam idcirco dicebant
Chnslo: V<'nisti huc ante iemjms iorquere nos ,
^lMh. i^. Et denrecabantiir eum. ne imperaret
iUis. ul in abyssum ircnt. Luc. 8. irritur idein de
bominibus fiet: si autem impii non puniunlur.ccr-
tc nec pii rcmunerantur.naec ictiliir siinl aipunien-
1a, quae adversus vcrilalom .'dTerri solenl : (|ua'-^
quidein soqueiilibus oapitibus per parlos dilucit
tur.
424
DE SANCTOrUjM 15E.VT1TUDINE