Bellarmine · De Controversiis · On the Church That Is in Purgatory · Book I: On Purgatory
Chapter 5: Purgatory is proved from the New Testament: 1 Corinthians 3
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae est in Purgatorio, Book I, the third 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 second place is 1 Corinthians 3, where the Apostle says: “But he himself shall be saved, yet so as by fire.” Note first of all that this place of the Apostle, 1 Corinthians 3, is one of the most difficult and most useful of the whole of Scripture; for from it Catholics establish two doctrines of the Church, purgatory and venial sins, against the heretics and the favourers of heretics, such as above all was Erasmus, who in his annotation on this place tries to show that neither purgatory nor venial sins can be established from this place. That it is most difficult Augustine witnesses in the book on faith and works, chapter 15: “We must attend carefully,” he says, “how that sentence of the Apostle Paul is to be taken, plainly difficult to understand, where he says: But if any man build upon this foundation, gold, silver,” and so on. And below: “Among these is to be reckoned what Peter says, that there are in his Scriptures certain things hard to understand, which men ought not to wrest to their own purpose.” And in chapter 16: “I confess,” he says, “that I would rather hear men more understanding and more learned.” He repeats the same in question 1 to Dulcitius. We, then, in order to explain this place carefully, shall first set out the likeness which the Apostle uses; then we shall propose and solve the difficulties which occur about this place.
As to the first, these are the words of the Apostle: “According to the grace of God that is given to me, as a wise architect, I have laid the foundation; and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire.” The Apostle uses in this sentence the likeness of two architects, of whom one raises on a foundation of stone and solid a house of precious material which does not fear fire, such as are gold and silver, precious stones like jasper, porphyry, Parian marble. For from gold and silver sheets and columns are made, as we read of the temple of Solomon; from Parian stone and porphyry even whole walls can be raised. But the other, on a like foundation, that is, of stone and solid, raises a house after the manner of poor countrymen, from planks and stakes, and covers it with hay and stubble. This likeness set out, let us imagine fire applied to both houses; we shall see the former harmed not at all, and if the architect is perhaps inside, likewise suffering nothing. But we shall see the latter house at once catch fire and in a short time be wholly consumed; and if the architect is inside and wishes to get out safe, we shall see that he cannot get out except through the fire. In which passage he will not indeed die, but yet his beard and hair will not come out unharmed, unless perhaps the miracle of the three children happens, who were not burned in the Babylonian furnace. This is the likeness which blessed Paul uses when he says: “But he himself shall be saved, yet so as by fire.”
As to the second: there are five difficulties in this place. The first, what is understood by the builders. The second, what is understood by gold, silver, precious stones, wood, hay and stubble. The third, what is understood by the day of the Lord. The fourth, what is understood by the fire which in the day of the Lord will try every man's work. The fifth, what is understood by the fire of which it is said: But he himself shall be saved, yet so as by fire. These explained, the sentence will be clear.
The first difficulty, then, is who the architects are who build thereon. Blessed Augustine, in the book on faith and works, chapter 16, and in the Enchiridion, chapter 68, and elsewhere, thinks that all Christians are here called architects by the Apostle, and that all build upon the foundation of faith either good works or bad. The same seem to me to hold, Chrysostom, Theodoret, Theophylact and Oecumenius on this place. Very many others teach that by architects the Apostle here means only the doctors and preachers of the gospel; so Ambrose and Sedulius on this place; the same Jerome suggests, book 2 against Jovinian; the same is received by blessed Anselm and blessed Thomas on this place, although they do not reject the former opinion; the same by many more recent writers, as Denis the Carthusian, Lyranus, Cajetan and others on this place. Both expositions are good, and from both the assertion of purgatory and of venial sins is deduced; yet the latter is more literal, which is plainly manifest from the words preceding and following in that chapter; for he had said before, I have planted, Apollo watered; then in the same sense he at once adds, I as a wise architect have laid the foundation, and another buildeth thereon; and in the same place, He that planteth and he that watereth are one; and every man shall receive his own reward according to his own labour; for we are God's coadjutors; you are God's husbandry, you are God's building. Where he most openly compares himself and the other preachers of the gospel to husbandmen and architects, and the peoples who are taught to fields and buildings. Likewise in the following words he again speaks of doctors, when he says: If any man among you seem to be wise, let him become a fool, that he may be wise. And again: Let no man therefore glory in men; for all things are yours, whether it be Paul, or Apollo, or Cephas; that is, do not glory in your doctors and preachers, and say, I am of Paul, but I of Apollo; for all are one, and all labour for you. And so, as he had said that he planted and Apollo watered, so now he says: I laid the foundation, preaching the faith of Christ; but others build thereon, teaching the things which belong to life and morals, and also explaining more widely the mysteries of our faith. And in this first question Calvin and Peter Martyr and Ochino agree with us.
The second difficulty is a little graver, for there are six opinions. Some by the name of foundation understand true but unformed faith; by the name of gold, silver, precious stones, good works; by the name of wood, hay, stubble, mortal sins; so Chrysostom on this place, whom Theophylact follows. But this cannot be defended. First, because, as Gregory says, book 4 of the Dialogues, chapter 39, mortal sins would rather be compared to iron and lead. Second, because it would follow that the heresy of Origen is true, that all are saved, because the Apostle says, He shall be saved as by fire. The Greeks answer: he shall be saved, that is, he will never be wholly consumed, but as by fire, because he will always burn. This solution is first of all hard and forced; then it is against every usage of speech of the Scriptures. For never in the Scriptures is the name of salvation taken in a bad sense, but always in a good one, as the Latins showed in the Council of Florence before the first session. Besides, that word, by, signifies a passing through, not a remaining. The Apostle does not say, he shall be saved, yet so as in fire, but, he shall be saved as by fire, that is, in the likeness of one who escapes death passing through fire. Finally, from the common consent of the doctors. For with the highest agreement all the others, both Greeks and Latins, wish this place to be understood of venial sins, whose opinions we shall bring forward in the fifth difficulty. Nor let anyone think from this that Chrysostom denied purgatory or venial sins. For he teaches very often that there is a purgatory, but especially in homily 3 on the epistle to the Philippians and homily 69 to the people of Antioch. Likewise he grants venial sins in homily 21 on Matthew; but in this place he expounded otherwise in order to refute the heresy of Origen, which teaches that the punishments of hell are not eternal, as is plain from the homily itself. The second opinion is that by the name of foundation is understood Christ, or the preaching of the faith; by the name of gold, silver and precious stones, Catholic expositions; by the name of wood, hay and stubble, heretical doctrines. So the commentary of Ambrose seems to teach, so also Jerome expounding that of Isaiah 5, Woe to you that join house to house. And to this incline Calvin, Martyr and Ochino, who teach that by wood, hay, stubble are understood human traditions and inventions which conflict with the word of God. This opinion can be defended less than the preceding. First, because heretics are not saved by the fire of purgatory, but are damned to eternal fire. Second, because heretics do not build upon the foundation which is Christ, except in name. For every heresy, however magnificently it speaks of Christ, yet does not preach the true Christ, but another whom it has invented for itself. Nor is that opinion which we refute Ambrose's or Jerome's. For the commentary of Ambrose understands by the name of wood, hay and stubble heresies indeed and false doctrines, but brought forward through imprudence and without obstinacy; for he says that doctors of that kind will be saved by the fire of purgatory. But Jerome speaks openly of heretics, but from the mind of others, not his own; for when he had set down his own exposition, he adds: “But some,” he says, “understand these things of heretics,” and so on. The third opinion by the name of foundation understands living faith; by the name of gold, silver and precious stones, works of supererogation; by the name of wood, hay and stubble, the omission of the counsels, and a certain carnal affection for the goods of this world, lawful indeed, but which brings grief when those goods are lost. So blessed Augustine in the book on faith and works, chapter 16; which opinion is true indeed, but not suited to this place, unless with that carnal affection we understand sins at least venial; for there are no indifferent works in particular. Either, then, that carnal love is good or bad: if good, why will it burn like stubble; if bad, then at least it had venial sin mixed in. The fourth opinion is that of those who expound by gold, silver, and so on, good works; by stubble, hay, and so on, venial sins; so blessed Gregory, book 4 of the Dialogues, chapter 39, and others; which is good, but another is better. The fifth is that of those who understand by gold, silver, and so on, good hearers; by stubble, bad hearers. For the hearers are the workmanship of the doctor, and the doctor indeed will be saved; but of the hearers some so, others not, and so on. So Theodoret and Oecumenius; but it is rightly refuted by Chrysostom; for the argument is taken from the architect, and he is said to build stubble; therefore it is not only the fault and punishment of the hearers. The sixth opinion, which we prefer to all, is that by the name of foundation is understood Christ announced by the first preachers, such as were the apostles, who carried the faith of Christ and the gospel to those peoples who had never heard anything of Christ. Hence blessed Paul says: I have planted, and I as a wise architect have laid the foundation. Hence also those who first preach the faith in any region are called the apostles of that region. But by the name of gold, silver and precious stones is understood the useful and wholesome doctrine of other preachers, who teach those who have already received the faith, and teach not only by word but also by example, so that they truly build up their hearers and advance them in religion and piety. But by the name of wood, hay and stubble is understood doctrine, not indeed heretical or bad, but yet curious, useless, superfluous, of those preachers who preach in Catholic fashion to a Catholic people, but without that fruit and usefulness which God requires, so that, as the former preach with great merit, so these preach not only without great merit but even not without venial sins. This exposition is most approved for three reasons. First, because (as we showed) by the name of the builders only doctors are understood; therefore by the name of their work doctrine ought to be understood. Second, because this likeness so explained fits very well the doctors of the Corinthians. For they were too much given to eloquence and philosophy, which, although of themselves they help, yet sometimes hinder the common fruit; wherefore blessed Paul reproves the Corinthians for both in this epistle. Third, because this whole chapter is very well explained if blessed Paul in this chapter set down three likenesses. The first, of husbandmen planting and watering, in which he embraced only good doctors. The second, of builders upon a good foundation, in which he included not only good but also bad doctors. The third, of the corrupters of the temple, in which he meant only bad ones to be contained, and bad not in any way whatever, but perfectly bad, such as heretics, teaching errors for truth and vices for virtues, of whom he does not say that they will be saved as by fire, but that God will destroy them.
The third difficulty is about the day of the Lord. Some understand by the name of day the present life, or the time of tribulation, in which the good are often distinguished from the bad; so blessed Augustine in the book on faith and works, chapter 16, and Gregory, book 4 of the Dialogues, chapter 39. This opinion does not seem according to the mind of blessed Paul. First, because in Greek it is the day, with the article, from which it appears that a certain fixed and definite day is signified, as in 2 Timothy 4, Which the Lord will render to me in that day; and 2 Timothy 1, I am certain that he is able to keep that which I have committed unto him, against that day; and a little below, The Lord grant unto him to find mercy in that day. Second, because the present time is not called in the Scriptures the day of the Lord, but our day, as on the contrary the time of the other life is called the day of the Lord, not ours; as Luke 19, If thou also hadst known, in this thy day; Galatians 6, Whilst we have time, let us work good; Psalm 74, When I shall take a time, I shall judge justices; Zephaniah 1, The day of the Lord is near; Jude, verse 6, Unto the judgment of the great day. Third, in the time of the present life the work of each man is not declared of what sort it is; for tribulations are common to good and bad, just and unjust. Fourth, because all the doctors understand this day to be the day of judgment; for although Augustine and Gregory taught that that day can be referred to this life, yet in the same places they teach that it can also be understood of the time to come after this life. But since the day of judgment is twofold, one the day of particular judgment, the other the day of universal judgment, some, as Cajetan and others, hold that the Apostle speaks of the day of particular judgment. First, because after this day of which the Apostle speaks some are to be purged by fire; but that cannot happen after the day of the last judgment. Second, because if this day of which the Apostle speaks were the day of the last judgment, it would follow that none of the saints can enter heaven before the day of judgment, which is an error condemned in the Council of Florence, last session. The consequence is proved, for on this day all buildings are to be examined, and after the examination some at once to be crowned, some punished. Besides, since nothing defiled enters the kingdom of heaven, if the purging from venial sins did not take place except on the day of the last judgment, all who go hence with venial sins would have to wait for that day before they could enter heaven. Third, because the Greek text does not have, shall be revealed, but, is revealed: because it is revealed in fire. But the day of the last judgment is not revealed; therefore he speaks of the day of particular judgment, which every day is revealed now to one, now to another. Yet all the ancients seem to have taken by that day the day of the last judgment, as Theodoret, Theophylact, Anselm and others; whose opinion seems to me the truest, although neither is repugnant to purgatory. First, because everywhere in the Scriptures the day of the Lord signifies the day of the last judgment. Second, because it is said, in that day, by which is designated one certain day, on which the works of all men are tried together; but the day of particular judgment is not one but manifold, nor are the works of all men tried in it. Third, because the Apostle says, the day of the Lord shall declare, as if he said, then all things will be manifest to all, as he says in the following chapter: Until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts; but that will not happen except in the last judgment. Fourth, because there follows, because it is revealed in fire. For the day of judgment is said to be revealed in fire because the last sign, and the best known of all, will be the burning of the whole world, and therefore the day of judgment is almost always described by fire: as Psalm 96, A fire shall go before him; Joel 2, Before the face thereof a devouring fire; 2 Thessalonians 1, In the revelation of our Lord Jesus Christ from heaven, with the angels of his power, in a flame of fire; 2 Peter 3, The elements shall melt with the burning heat of fire. But if it does not please to take fire here as material fire, but as the judgment of God itself, as others expound, still nothing can be understood by this day except the day of the last judgment; for then the sense is: because it is revealed in fire, that is, because that day will be best known on account of the most sharp and greatest judgment which will be exercised on it; but the day of particular judgment is not best known on account of the judgment, but rather on account of death; for the particular judgment itself is known to few. Nor do the arguments to the contrary move me. To the first I say that after the last judgment there will be no purgatory, and therefore those words, he shall be saved, yet so as by fire, do not signify, he shall be saved provided he first pass through fire, but, he shall be saved provided he has first passed through fire; or, he shall be saved like those who have passed through fire. To the second I say that if this concluded anything, it would follow that even if there were no purgatory no one would be beatified or damned before the day of judgment; for Scripture everywhere attributes the distribution of rewards and punishments to the last judgment, and even the examination of works and the sentence of the judge, as is plain in Matthew 25 and elsewhere. As, then, sentence is passed at the death of each, and then some begin to be punished, some rewarded, and yet these same things are said to happen in the last judgment, because then they will happen before the whole world most manifestly, and with the highest honour of the just and shame of the ungodly, so also the examination can take place at the death of each privately, and again afterwards in the last judgment publicly. To the third I say that for the one word which is here in the present in Greek there are three in the future, namely, shall be made manifest, shall declare, shall try; and it is very credible that even that one, is revealed, was in the future, shall be revealed, in the more correct texts, since our interpreter renders, shall be revealed. Add that very frequently the present tense is not put to signify the action of a certain time, but a custom, an opinion, a profession, or something similar, as: I know not man, Luke 1, as the blessed Virgin says; and the Sadducees said, The dead rise not; and the Carthusians say, We do not eat flesh. In this difficulty we disagree with Calvin and Martyr, for they understand Paul of the particular judgment; but this has nothing to do with the question of purgatory.
The fourth difficulty is what the fire is which in the day of the Lord will try every man's work. Some understand the tribulations of this life, as Augustine and Gregory in the places noted; but this we have already rejected. Others understand the eternal fire; but this cannot be, for that fire will not examine the building of gold and silver, indeed not even the building of wood and hay, as is plain. Others seem to understand the fire of the burning of the world, which will precede the universal judgment. This too cannot be, because that fire will burn none but the enemies of God, Psalm 96, A fire shall go before him, and shall burn his enemies round about; but this one, of which the Apostle speaks, will touch all, even those who have built gold and silver upon the foundation. Besides, that fire cannot try works, since it is a material fire and works exist only in the mind, because they have passed away. Others understand it of the punishments of purgatory, but neither can this be rightly said. First, because the fire of purgatory does not try the works of those who build gold and silver; but this fire of which we speak will try every man's work, of what sort it is. Second, the Apostle plainly distinguishes between the works and the workers, and of this fire says that it will burn the works, not the workers; for he says: If any man's work abide, and so on; If any man's work burn. But the fire of purgatory, which is a true and real fire, cannot burn works, which are passing actions, and have already passed. Finally it would follow that all men, even the most holy, pass through the fire of purgatory and are saved by fire; for through this fire of which we speak all pass. But that all pass through the fire of purgatory and are saved by fire is openly false; for the Apostle here openly says that only those who build wood and hay are to be saved as by fire. The Church too has always held that the holy martyrs and infants dying after baptism are at once received into heaven without any passing through fire, as the Council of Florence teaches, last session. The holy Fathers also teach the same. Blessed Jerome, book 2 against Jovinian, and blessed Augustine on Psalm 37: “If they built,” he says, “gold, silver, precious stones, they would be secure from both fires, not only from that eternal one which will torment the ungodly for ever, but also from that one which will amend those who will be saved by fire.” It remains, then, that we say the Apostle here speaks of the fire of the severe and just judgment of God, which is not a fire purging or afflicting, but trying and examining. So Ambrose expounds on Psalm 118, discourse 20, on that verse, See my humiliation: “The furnace will try us all; therefore, since we are to be examined, let us so act that we may deserve to be approved by the divine judgment; let us hold fast humility while placed here, so that when each of us comes to the judgment of God, to those fires which we are to pass through, he may say, see my humiliation,” and so on. Likewise Sedulius on this place: “He wished,” he says, “to compare the examination of the judgment to fire, according to the custom of the Scriptures”; in the same way expound Denis the Carthusian, Lyranus, Cajetan and others on this place. That this opinion is most true is proved, first, because it cannot be understood otherwise how the fire tries those who built gold and silver. Second, because this exposition fits the words of the Apostle very well, when he says: The fire shall try every man's work, of what sort it is; if any man's work abide, he shall receive a reward; if any man's work burn, he shall suffer loss. For although works have passed from the eyes of men, and cannot be examined by material fire, yet they have not passed from the eyes of God, but, as is said in the last chapter of Ecclesiastes, all things that are done God will bring into judgment; and he will examine them, and if any man's work abide, that is, if any man's work can sustain the judgment of God, as gold sustains fire, he shall receive a reward, he will be approved and crowned by God; if any man's work burn, that is, if any man's work cannot sustain the judgment of God, as hay and stubble do not sustain fire, he shall suffer loss, he will be rejected and cast off. Third, because the most just judgment of God is called fire, since it is most pure, most swift, most sharp and altogether penetrating; whence Daniel 7, A swift stream of fire issued forth from before him. And since God is wholly justice, wholly judgment, therefore too in the Scriptures he is called fire: Malachi 3, He is like a refining fire; and Hebrews 12, For our God is a consuming fire. And in this we do not disagree with Calvin and Martyr.
The fifth and last difficulty is what is understood by fire when he says: But he himself shall be saved, yet so as by fire. Some understand the tribulations of this life. But this cannot be fittingly said, because then even those who build gold and silver would be saved as by fire. Wherefore blessed Augustine and Gregory, who are the authors of this opinion, since they did not rest in it, set down another, of which we shall speak below. Others understand the eternal fire, as Chrysostom and Theophylact; but this we have already refuted. Others the fire of the burning of the world. This too cannot be said, for the reasons set down before; and besides, because it would follow that those who have venial sins cannot come to blessedness before the day of judgment, for nothing defiled will enter heaven. Calvin and Martyr, Ochino and Luther, article 37, understand by this fire the judgment of God, which approves true doctrine and confutes false, as fire perfects gold and consumes hay. And they say that this judgment takes place when someone is converted, and especially in the hour of death; for then many are enlightened, and so understand that they were deceived and have lost their doctrine, and are also confounded and ashamed, and so are saved by fire. Martyr adds that he does not doubt that blessed Bernard, blessed Francis, blessed Dominic and other Fathers were saved in this way, because, namely, enlightened by God at death, they understood and condemned their errors about monasticism, about the Mass, and so on. But on the contrary: first, either that judgment takes place only at death, the man still living, or it can take place also after death. If it can take place also after death, then after death there will be some remission and purging of sin, at least through that confusion and repentance, which they in no way admit; for this is a kind of purgatory. But if this judgment takes place only in death itself, I ask how it will go with those who have built wood, hay, stubble, and die suddenly, so that they had no time for repentance? For these are not saved as by fire, who have not had that fire of judgment and refutation of their errors; nor yet can they be damned to hell, since they had Christ in the foundation, and Paul pronounces of all such that they will be saved. Nor can they be saved unless purgatory is admitted, since, having departed with their sins of stubble and hay, they cannot be saved except through fire. Second, this fire of which Paul speaks brings punishment properly and truly, besides the loss of the works themselves and the confusion which arises from it; therefore that judgment confuting errors is not the fire of which he treats here. It is proved, first, from that word, he shall suffer loss, in Greek zemiothesetai, he will be punished, he will pay penalties. For nothing is more frequent among the Greeks than zemiousthai thanato, to be punished with death. Likewise from that, he shall be saved as by fire; the likeness of one passing through fire signifies punishment and pain; for one who passes through fire without any harm is not said to pass through fire as through fire, but as through flowers, as we read of Saint Tiburtius. Third, because the Apostle opposes this passing through fire to the reward; for as he had said, If any man's work abide, he shall receive a reward, so now he says, If any man's work burn, he shall suffer loss, and, he shall be saved as by fire. But that reward signifies something besides the good work itself, and besides the joy which a good work brings of itself. For he would not say, he shall receive a reward, if the reward were nothing else than what he had of himself who built gold, and so on; therefore also the loss and passing through fire of him who built stubble upon the foundation is some punishment besides the loss of the works and besides the confusion which it brings of itself. Fourth, because that judgment confuting errors brings not loss but gain; for it is a certain enlightening of the mind, as they themselves say, and a knowledge of the truth; and as one who has brass thinking it to be gold does not reckon it a loss if someone takes away that brass and gives him true gold, so one who had errors in his mind and through divine enlightening learns the truth does not suffer loss but acquires gain. But Paul says, he shall suffer loss; therefore, and so on. Fifth, because it would follow that all who are saved are saved as by fire, against the Apostle's distinction; for although Paul here treats only of the sins which are committed in teaching, yet the reason is the same for all other sins. For as God will judge doctrine, so also all works. But according to Calvin and all the Lutherans, all our works, however most just they may seem in the eyes of men, are yet sins in the eyes of God, and cannot bear the divine judgment, but will be convicted plainly in the way that false doctrine is; wherefore if the fire of which Paul speaks is the judgment of God, all will be saved as by fire. Nor does the answer avail, that the works of the just are not to be convicted because they are covered by non-imputation, but those of the ungodly who are not justified by faith are to be convicted; for Paul, when he says, he shall be saved as by fire, speaks of the just, who have built stubble, but kept the foundation, that is, true faith in Christ. But what Martyr says of the blessed Bernard, Dominic and Francis is a most impudent lie. For they to their last breath commended to their own perseverance in the monastery and obedience to the Roman Church. Of Saint Francis blessed Bonaventure writes, chapter 14 of his life: “When the hour of his passing drew near, he had all the brothers present in the place called to him, and soothing them with words of consolation for his death, he exhorted them with fatherly affection to the love of God, prolonged his speech on patience and poverty and keeping the faith of the holy Roman Church; and added besides: Farewell, all my sons, in the fear of the Lord, and remain in him always; and since the temptation and tribulation to come draws near, happy are they who persevere in what they have begun; but I hasten to God, to whose grace I commend you all.” This, then, is the recantation which the false martyr Peter dreams of.
It is, then, the common opinion of the theologians that by the name of fire in this place is understood some purgatorial and temporal punishment, to which after death those are adjudged who in the particular judgment are found to have built wood, hay or stubble. This exposition, besides that it fits the text very well, is sufficiently proved from the common consent of the Fathers. All the Latins teach this. Cyprian, book 4, epistle 2, to Antonianus: “It is one thing,” he says, “to stand for pardon, another to arrive at glory; one thing, being sent to prison, not to go out until one pays the last farthing, another to receive at once the reward of faith and virtue; one thing to be amended for sins by long torment and purged a long time in fire, another to have purged all sins by suffering.” Here blessed Cyprian does not openly mention this place of blessed Paul, but yet since nowhere in Scripture is mention made of fire where purgatory is openly treated, there is no doubt that blessed Cyprian had this place in view. Ambrose on this place: “But when,” he says, “Paul says (yet so as by fire), he shows indeed that he will be saved, but will suffer the punishments of fire, so that purged by fire he may be saved, and not, like the faithless, be tormented for ever in eternal fire.” He has the same in sermon 20 on Psalm 118. Jerome on chapter 4 of Amos, expounding that verse, You were as a firebrand plucked out of the burning: “According to that,” he says, “which we read in the Apostle, But he himself shall be saved as by fire; he, then, who is saved by fire is plucked out as a firebrand from the burning.” He taught the same in the last words of the last book on Isaiah, and in book 2 against Jovinian past the middle. Augustine on Psalm 37: “In this life,” he says, “purge me, and render me such that I have no further need of the amending fire.” And below, explaining the place of the Apostle: “It is said, he shall be saved as by fire; and because it is said, he shall be saved, that fire is despised; yet plainly, although saved by fire, that fire is more grievous than anything a man can suffer in this life.” Gregory, book 4 of the Dialogues, chapter 39: “Although this” (he says, explaining this place of 1 Corinthians 3) “can be understood of the fire of tribulation applied to us in this life, yet if anyone takes this of the fire of future purgation, it must be carefully weighed that he said that man is saved by fire who builds upon this foundation not iron, brass or lead, that is, greater sins, and therefore harder, and then no longer dissoluble, but wood, hay, stubble, that is, small and very light sins, which fire easily consumes.” Alcuin, book 3 on the Trinity; Rupert on chapter 3 of Genesis, expounding what is said there of the flaming and turning sword; the Master in the fourth book, distinction 21, and with him blessed Bonaventure and the other scholastics; likewise blessed Anselm, Haymo and blessed Thomas on this place; finally Innocent III on Psalm 37, and all the more recent Latins so expound. From the Greeks we have first of all Origen teaching this most openly, homily 6 on Exodus, homily 14 on Leviticus, and homily 12 on Jeremiah. In homily 6 on Exodus he says thus: “But when we come there too, if anyone has brought many good works and some small amount of iniquity, that small amount, like lead, is melted and purged by fire,” and so on. Besides, Oecumenius on this place, who also witnesses that Basil understood this place of the purgatorial fire. Blessed Thomas also, in the first little work against the Greeks, brings forward Theodoret explaining this place in these words: “We believe this to be the purgatorial fire, by which souls are purged as gold in the furnace.” And Gagnaeus cites the same opinion of Theodoret from the Greek scholia in Greek words to the same effect.
But on the contrary they object, first, that it is absurd that the Apostle in the same sentence should take the name of fire variously, once for judgment and once for the true fire of purgatory. I answer, first, that we are compelled by the text itself to admit not one equivocation but two; for when he says that the day of judgment is manifested by fire, he seems altogether to speak of the fire of the burning; when he adds, the fire shall try every man's work, he cannot speak of material fire, which cannot try works that have passed; again, since by this second fire the Apostle says all works are to be examined, but by the third not works but workers, and those not all, but only those who build wood, hay, stubble, there must necessarily be different fires. Nor yet does there seem to me to be properly an equivocation, but an elegant allusion, in the words of Paul. For this is the sense of this whole place: the day of the Lord will be declared by the fire of the burning, and as the day itself will be declared by fire, so the same day will make manifest by fire, namely of judgment, every man's work; and as works will be made manifest by fire, so also the workers who will need purging will be purged by a certain fire. Second I say that it is not unusual for blessed Paul in the same sentence to use some word variously; for he takes the word sin variously when he says in 2 Corinthians 5, Him who knew no sin he hath made sin for us; and Romans 8, Of sin he condemned sin. Third I say that if anyone were altogether unwilling to admit a variety of significations, but everywhere took fire for judgment, he would still not prevent our establishing purgatory from this place. For then this would be the sense: if any man's work burn, he shall suffer loss, but he himself shall be saved, yet so as by fire; that is, if any man's work cannot sustain the judgment of God, the work indeed will be rejected, but he himself will be saved, but so as one who has passed through the fire of the divine judgment, which judgment, since it is most just, will surely afflict him with some punishment. They object, second, that the particle, as, signifies not truth but likeness only. I answer that the particle, as, signifies a likeness not of the fire, as if that fire were not true but imaginary, but of one passing through fire, so that the sense is: he who built hay will come to salvation, but will come to it in the way in which one comes to some place who has passed through fire; as it is said in John 1, We saw his glory, the glory as it were of the only begotten of the Father, that is, we saw him glorious in the manner in which it befits the only begotten Son of the Father to be glorious.
Show the Latin (Vives edition, OCR)
CAPUT V.
Sccundus locus l.Corinth.3. ubi aposlolus dicii:
Ipsc auiein salvus crH,sic laincn quasiper igncm.
iVola in primis. locum islum aposloli l.Cor. 3.esse
unum ex difllcillimis cl ulilissimis lolius Scriplu-
rae: Nam ex eo statiuint calbolici duo ccclcsiaslica
dogmala . purgatoriiim, et venialia pcccata conlra
haorolicos ot bacrelicorum fautores, qualis in pri-
niis fuil Erasmus. qui annolationc in hunc locum
conaiur oslenderc. ncc purgatorium, nec peccata
vonialia c\ hoc loco statui possc.
Quod sil diflicillimus.teslatur Auguslinus lib.dc
flde cl operibus cap. 15. Diligenier, inquil, opor-
lcl aUvndere, quomodo accipienda sil apostoli
Pauli illa senlentia planc ad iniclligcndum dif-
ficiUs, nhi ail: Si quis a^ilem superaedificat sn-
pcr fundamcntum hoc. aurum, argentumeic. Et
infra: In his dcpntanda cst quae Pctrus dicit ,
v)>sc in Scripturis cjus quaedam dilficHia inlel-
lcclu, quac non dcbenl homincs perveriere ad
proprium smim inlcntum. Et cap. 10. Fu/eor, in-
quil, )/ie malle aiidirc intclligcnliores atque do-
vtiorcs. Idcm ropctit q. I. airi)ulcitium.
Aos igilur, ut locum isluin diligciilcr c.xplicc-
iiiiis, uxpoiiciiKih |iiiiiiuut iiMMnplior.iiii, (|im iipu*
HliiliiH (iMiH ukI: (JeliiUu propoiiciiiiin cl itulvoiiiui
diMlciilt.itch, ipi:i(; circa tiiiiic locuiii iK-ciirruiil.
Ou.iiiliiiK tid priiiiiiiii, lincc Kiiiil apd^toli tcrbA:
Sccunduin ffrutuiin hci, qunc datn ent inilii . nl
sapicHH architcctwi fiiniliiiiicntuni jmHiii. Atiux
iiiil''iii Hupcriicililiriii , nnuHqui^Mjiic nutrtn vi-
Ucat qiinmoilo HUficracililircl ; fundaineutUTn9'
niin aliud ncini) pnlr^l jinnrrr, prartrr id , (luod
piisiluin r^l, qund Ctit ChrutlUH JrnUH. Si ijuin au-
ti-in HUprrnritifirnt nuprr fundauirnluni /lor, aii-
/•/(01, ariirntnin. titpidcH prctioHOH, tii/num, fon-
niiin, Htipuluin, nniuHrujiiHfiur opUHinanifr.nium
crH. />/c.s rniin Itoniini drrlaralii' , quia m njnr
rcvrlaltitur,rt uniuHrujUHquc ojiuh quatr. nit iqnin
prolnihil. Si riijuH o/iu.s arHrrit drli iiucvlnin pa-
tirlur, ipnr autriii .sn/ii/.s rrit , nir liuiim (jHiisi
pvr ignvin.
I tltlir ilKlclll ilpl)>.llllKS III llilC SrlllClltl.l SIIKlll-
tiidiiic iliioruiii iirchilccioriiiii, (pioiKiii kiiiis sii-
piM' ruiiilauiciitiiiii l.ipi(l(!iii el soliduiii crigil do-
niuni ex prctiosa inatcria cl quuc it^inMii iioii li-
iiKl , (piiiliii Miiit iiiirum ct urgi^nluni , liipidis
]irctiusi, ut iiispis. pnrptiirclicos,p;irius |.ipis..\:jiii
c\ auro et argoiito lliiiil liiniinac lU coIuiiik.k:, kI
dc lciiiplo S.ilomoiiis lcgiinus ; px l.ipidt; piirio cl
|)i)rpliirclico etiiim iiil(;gii |);irictcs crij,'i possunl.
Altcr vero supcr siinilo fuiidiimoiiluiii , idesl. lu-
|iiiiciiiK cl soliiliKii. crigil liomuin inurc [laupcrum
iKSlicorKm c\ as^oribiis cl slipitibL.s. cam(|uc lc-
gil fucno ct slipulis.
Iliic posilii siiKililudinc.ringamus ulriquc dumui
adliibcri igiicm. viilcbiimis priorcm iiiliil pcnilus
laedi, ot bi arcliitccius iiilus lorlasse sit, simililer
iiihil piiti. At poslcriorcin domiim vidcbimus coii-
tiiiuo igncin coiicipcro ct brcvi lempoie lolaiu
consumi, et si archiloctus intus sit el velil salviis
egredi, videbimus cum e\irc non posse , nisi per
ignoin. In quu Iraiisilu iioii qvudcin murielur, sed
lamcn barha ct c;ipilli non cgrcdieiilur iiicolumcs,
nisi furlassc lial miriiculum Irium puororum, qui
in fornacc habyloiiica non coniburebantur. Ilaec
csl similitudo, qiia b. Paulus iililur. cum ail: Ipse
autem salius eril, sic tamcn quasi pcr igncm.
Quantum ad sccundunuQuinquc sunt dilficulta-
les hujus loci. Prima: Quid inlelligalur per aedifl-
canles. Sccunda: Quid intelligatur pcr aurum, ar-
genlum. lapides pretiosos. ligna , loenum ct sti-
pulas. Tertia: Quid intclligatur per diem Doraini.
Quarla : Quid intelligatur per ignem , qui in die
Domini uniuscujusquc opus probabit. Quinla:Quid
intelligalur per ignem, de quo dicitur: Ipse aulem
salvus eril, sic lamen quasi per ignem. His expli-
catis. senlenlia crit perspicua.
Prima igilur diflicullas esl. Qui sint archilecli ,
qui superaedificanl. B. Auguslinus lib. de fide el
operibus cap. 16. et in Enchir, cap. 68. el alibi ,
censet omnes Chrislianos dici hic ab aposlolo ar-
chilectos, el omnes supcraedificare super fidei
fundaraenlum, vel opera bona. vel mala.Ideni nii-
hi ducere videntur, Chrysoslomus, Theodoretus ,
Thcophilaclus el Oecumenius in liunc locum.
Alii permulti docent: Arcbilcctos hic ab aposlo-
lo iion vucari. nibi doclures el pracdkatures cvan-
3(13
DE PUUGATOUIO
gelii; ila Ambrosius et Scdulius in liunc locuni.
ideni insinual IIiLM'onymus lib. 2.in Jovinian.Idem
rccipiunl b. Ansclmus cl b. Thomas in hunc lo-
cum, ctianisi priorem scnlenliam non rejicianl
Idcm mulli rccenliores, ul Dionysius Carlhusia-
nus. Lyranus , Cajclanus el alii in hunc locum.
Ulraquc cxposilio est bona, el ex utraquc dcdu-
cilur assertio purgalorii et peccalorum venialium,
lamcn magis lilcralis csl poslerior, id quod palct
inanircslc cx vcrbis praccedenlibus el scqucntibus
cjus capilis ; dixcral enim antea. E<jo plnntavi ,
ApoHo ?'i(/ai'it.Dcinde in codeni sensu slalim sub-
jungil; Ego ui sapiens archileclus fundamentiim
posui, aliiis aulem superaedificat. El ibidcm :
Quiplantal et quirigatunum sunl.Vnusquisque
autcm propriam mercedem accipiet secundum
^imm laborem; Dei enim sumus adjutores , Dei
agricultura eslis, Dei aedificatio estis. Ubi aper-
tissime comparat sc et alios pracdicatorcs cvan-
gclii agricolis ct archilcctis; populos autem qui
doccnlur, comparat agris et acdificiis. Item in ver-
bis scquenlibus itcrura loquiturdedoctoribus,cum
Jiil: Si quis videtur intcr vos sapiens esse,stidtus
fiat, utsit sapiens. Et rursum: Nemo itaque glo-
rietur in liominibus; omnia enim veslra sunt ,
sivc Paulus, sive Apollo, sive Cephas, idest, noli-
le gloriuri in docloribus el praedicaturibus veslris
et dicere: Ego sum Pauli, ego vero Apollo. Nam
omncs sunt unum, et pro vobis omnes laborant.
Itaque sicut dixcrat. se plantassc , cl Apollinem.
rigasse, ila nunc dicil : Ego fundamentum posui
praedicansChristi fidem:alii aulem superacdilicant
doccntes ea, quae ad vitam et mores perlinent , el
eliam explicantcs latius fidci nostrae mysteria. Et
in hac prima quaeslioncconveniunt nobiscura Cal-
vinus cl Pctrus Marlyr atque Ochinus.
Altera difficultas est paulo gravior; sunt enim
sex sentcnliae.Quidam nomine lundamcnti inlelli-
gunt fidem veram, sed informem. INomine auri ,
argenti, lapidum prctiosorum , opera bona. Nomi-
ne ligni, focni, stipulae,peccata mortalio;ita Cliry-
sostomus in hunc locum , quem scquitur Theo-
phylnctus.
At hoc defcndi non polest. Primo: Quia,ut Gre-
goriusdicit lib. 4. dialog. cap. 39. peccata mor-
talia potius compararentur ferro et plumbo.Secun-
do: Quia sequerctur, veram csse hacresim Origc-
nis, quod omncs salvarentur, quia apostolus dicil:
Salvus crit quasi pcrigncm.
Rcspondent Graeci: Salvus erit, idest, nunquam
penilus consumetur, scd quasi per ignem , quia
semper ardebit. Ilacc solutio in primis est dura
et coacla;deinde est contra orancm usum loquendi
Scripturarum. Numquam enim in Scripluris accl-
pitur nomen salulis in malum parlcm, sed semper
m bonam, ul in concilio llorcntino anle sossionem
primnm Latini oslenderunt. Praeterea illud (Per)
significal transitum, non mansionera. IVon dicil a-
poslolus: Salvus erit, sic tamen quasi i7iigne ;
sed salvus erit quasi per ignem; idesl, ad siniili-
tudinem ejus, qui evadil morlera transiens per i-
gnem. Denique ex communi consensu doctuiuuj.
Nam sumraa consensione volunt alii omnes tam
(Iraeci. qunm Lalini hunc Jocum inlclligi dc vc-
nialibus peccalis,quorum sentenlias in quinla dif-
iicultatc proferemus.Neque vero hinc putet aliquis
Chrysoslomum negassc purgalorium , vel peccata
vcnialia. Nam purgatorium esse saepissime docet,
sed praecipue hora. 3. in epist. ad Philip.el hora.
Ot). ad populum antiochenum. Itcm peccata venia-
liu concedil hom. 21. in Matth. in hoc vcro loco
aliler exposuit, ut haeresira Origenis rcfelleret ,
quae docel, poenas gchennae non esse aelernas,
ut patet ex ipsa homilia.
Secunda: Scntentia est, nomine fundamenli in-
telligi Chrislum, sivc fidci praedicationem; nomi-
ne auri, argcnti el lapidum prctiosorum intelligi
catholicas expositioncs; nomine ligni, foeni et sll-
pulac inlelligi haerelica dogmata. Ila videtur do-
cerecommenlarius Ambrosii, ila etiam llicrony-
mus exponens illud Isaiae. 5. Vac qui conjungilis
domum ad domum. Atque huc propendet Calvi-
nus, Martyr et Ochinus,qui docent, per ligna,foe-
nuin,slipulas inlelligi humanas tradiliones et com-
menla, quae pugnant cum verbo Dei.
Ilaec sententia minus defendi potest,quam prac-
cedens. Primo: Quia haerelici non salvantur per
ignem purgalorium, sed damnantur ad ignem ae-
tcrnum. Secundo:Quia haerelici non aedificant su-
per fundamcntum, quod est Chrislus, nisi nomine
tenus. Omnis enim liaeresis quantumcumquc de
Christo magniOce loquatur,taraen non verum Chri-
stum praedical, sed alium, quem sibi finxil. Ne-
que ista scnlentia, quam rcfellimus , est Arabrosii
vel Ilieronyrai. Nam comraenlarius Arabrosii in-
telligitnomineligni, foeni et stipulae , haereses
quidera et falsa dogmata, sed per imprudenliam
prolata et sine pertinacia: dicit cnira, ejusmodi
doclores salvosfuturos per ignera purgatorium.
Ilicronymus vero apertc de haereticis loquitur.sed
ex menlc aliorum, non sua ; cum enim posuisset
suam expositionem, subdit: Quidam autem , in-
quil, haec de haereticis intelligunt etc.
Tcrlia senlentla , nomine fundamenli inlelligit
fidem vivara: nomine auri, argenti et lapidum pre-
tiosorum inlelligit opera supererogationis : nomi-
ne ligni, foeni et stipulae intclligit omissionem
consiliorura, et affectum quendam carnalem ad
bona hujus mundi, licitum auidcm, sed qui dolo-
rem adfcrt, cura illa bona amittuntur. Ita b. Augu-
stinus lib. de fide cl opcribus cap. 16. quae sen-
tenlia vera quidem est, scd non conveniens huic
loco,nisi cum illo carnali affectu inlelligaraus pec-
cala sallem vcnialia; nam non dantur opera media
in particulari. Aul ergo ille araor carnalis cst bo-
nus, aut malus: si bonus, quarc ardebit more sli-
pulae; si malus, ergo saltem admixlum habuit pec-
catura veniale.
Qnarla sentenlia est eorum , qui exponunt per
aurum , argenlum ctc. opera bona; pcr stipulam,
foenum eic. peccula venialia: ita b. Gregorius lib.
4. dialogorum cap. 39. et alii, quae bona est, sed
alia esl niuiior.
Quinla esl corum, qui inlelligunt per aurum,ar-
gentum etc. bonos audilores; per slipulas , malos
audilores.Sunt enim auditores opificium doctoris,
ct quideni doctor salvus crit; scd ex auditoribus
alii sic, ulii non clc. Ila Tlieodorclus ct Occume-
iiti.ii 1'iiniiis
Ml
uiiis; nl rcfclliliir iciU* n r.lirysdslDinii; niiiii (jrlii-
iiiriiliiiii Inliiiiliir ('iiiiiii iiicliilrcUi, (it liiso (llciiiir
iinililliMrc sli|Mil!iiii,cr^o iioii rsl sola ('iii|Hi (;l |ioo-
iiii mi<lll(ii'iiiii.
Scxlii sciili'iiliii,(]iiiiiii oiiiiiiliiis iiiilc|iiiniiiiiis,cst,
lil iioiiiiiic liiii(l;iiiiciili iiil('lli^':iltir ('.lin>tiis, n pil-
iiiis |iriiC(li(':itonliiis aiiiiiiiiri.iiiiN . i|ii.ilcs crjiiil a-
posloli, (|iii ll(l(Mii Oliristi (U ('viiii^cliiiiii (lcliilcriiiil
ad (His |io|)iilos, i|iii iiiliil iiiii|iiiiin dc C.lirislo aii-
(licraiit. Iliiic ciiiiii I). Paiiliis ait: /,'«/') iiliinUivi, cl
vijo ul .s(i/i((';i,s tirchilniiis fnniliiinrnliiiii /lo.sia.
llinc cliaiii (|tii priiiii in iili(piiir(^^Monc iMciii priiiv
(licaiil, (lictiiiltir aposloli cjos rc^!ioiiis.i\'(iiiiiiic vc-
ro aiiri, ar^cnti cl lapuliini prcliosoniiii inlclli^a-
tur (loclriiia iililis cl saliitaris iillonini pracdicnlo-
riiiii, ipii cos docciil, cpii jiiiii lldciii rcccpcniiil ,
cl docciil iion soltiin vcrlio.scd cliaiii cxciiiplo, ila
iil vcrc atidilorcs siios acdillcciil, (>l proinovcnnl
in rcliy;iuiio cl pictatc. Noininc iiiilcin li^'ni, rocnt
cl slipiilac iiilcllii,Mtiir doctriiia, iioii (piidcin liac-
rctica, \cl iiial.i, scd taiiicii ciiriosa, iiiiitilis , sii-
porvacanca curuiii pracdicalornin, (]ni nd calliuli-
ciiin i>o|niltini calliolicc coiicionaiiltir, scd alisijiu»
eo Iruclti cl iitililatc, qiiaiii Dcus rc(]uirit,ita iilsi-
cul imurcs ciiiii inaj^nu incrito cunciuiianliir , ila
isli nuii sultiin sinc iiia^nu iiKMilu, scd cliain nuii
siiic jicccatis vciiialihiis coiicioiiciitur.
ll.icc cxpusiliu nia\iui(>, prulialur |)ruplcr tria.
1^'iuu): Quia (ul ostcndiinus) nuininc acdilicaiitiuin
inlcllijjiiiitiir suli ducturcs, rrgo nuininc opcris i])-
sorniii iiilclli^M dchct doclriiui.
Sccundo: Uiiia valilc convcnil liaec simililudo
sic cxplicata doclorihus corinlliioruiii. Kraiil cniiu
})liis actiuu dcditi ekxpicnliac cl iiliilosojiliiac ,
(luae liccl c.\ sc juvcul.lauicn inlcrilimi liiiiicdliinl
rruclum coniiuiiuiii; quocirca h.faiiliis dc ulrociue
Oormlliius tii liac cpislula rc})rclii'n(lit.
Tcrtio : Qiiia lioc loluin ca|)ul ojitimc cxplana-
tur, si quidcin b. Paulus in hoe capile trcs simili-
tudiiics i)osull. l*riniam, i\c. agricolis plantanlibiis
cl r gaiiiihus, qiia sulum Imiios doclurcs compic-
xus csl. Sccuntlam.dc aciliricantibus super bonum
fundaniciiUim. iiua iiou sulum hunos , scd cliam
iiuilos dociorcs coiuprchctulil. Tcrliam, dc corru-
plorihus lcinpli, qua solos malos conlincri volull ,
olmalos iiun (luoinodociiiiiquc , scd pcrrecte ma-
lus, ul hacrclicos, errorcs pro Yerilatc,et vitia pro
virlulihus docciilcs. de quibus non dicil.qiiod sal-
vi erunt, quasi pcr ignem,sed quod dispcrdcl illos
Dciis.
Tcrlia dinicullas esl dc die Domini. Aliqui in-
tclliiiuiil nominc diei praescnlem vilam, sive tem-
])us tribulaliouis, in quo disceriuinlur sacpc boni
a malis, ila b. AugusUnus lib. de fide et operibus
cap. IG. el Grogorius lib. 4. dialog. cap. 39.
liacc sciilculia non vidclur ad menlem b.Pauli.
Primo:Quia graecc csl dics cum arliculo.i^ -^ap )^;jie-
pa, cx quo apparct ccrtura quendam el delinitum
diein signiticari, sicul 1. Timolh. 4. Quam reddet
mihi Dominus in illa die. hli 1. Tiui. 2. Certus
suni^quiapolens esl dcposilum meum scrvare in
illum diem. Ei paulo infra: Dcl ei Dominus inve-
nire niisericordiam in illa die.
Sccuiidu : Quia pracscns lempus non dicilur in
Scil}iliirls (liftH Doinini, Ncd (II«^h nonlni, Hiciil coii-
Irii. t)'in}>in iiltnriin vIIik* dlcitiir dinn Doniliil.iiuii
iid-^lrii, iil l.iic. 1*.' /•.'' »/i/('/''»M in Itiir ilic tnii
(/iKic nd piimn tttn. \Mr .'ll.llnci; vnl lioin vrhlrn.
(ialiit. (l. Ihint trmjiiiH lnihcmuH , nfifromur ho
num. Psal. H. C.nm arrnprru ImipUH. viin jnnti'
liiiK jndiiiilni. Sdplioiiiai^ 1. Jii.rlu rnl ilirH ftnml-
111 niiiiinnii. Jiid. 2. Vcntc/ lUrn Ihnniiii , dira tn»-
•nrtirarnm rt raUiiini*.
Tcrlio: Tcmpoic vilair iiracscrills noii dcclar.'itiir
opiis tiiiitiM iijUMpic (itialc, sit. Tnhnlatioiiet riiiiii
coiiiiiiuiics siiiil hoiiis cl nialis, JiiHtiH (rt injiisli.s.
()tiarlo , (pii.i oiiiiics ddctorcs lntcllii^Miiit li.iiic
di(Mn cssc (Immii jodicii; liccl criiiii Ati^Misiiriiis ct
rirc(;orUis docucriiil possu di(Mii ill.iui rcrcrri aii
li:inc vit;iiii, taiinMi iii cisdciii locis docciil. clinm
piissc iiitclli|^M dc UMiqiurc niliiru post liaiic vilaii'.
ViMiiin ciiiii dios jiidicii sit duplc.x.nnn dics Jodicii
})arliciilaris, allcra dics jiidicii nriivcrsalis.^iuidain,
nt (lajclaiins ct alii, voltint. ajiosluliim loipii dc
dicjtidicii parlii iilaris. Priiiiu: (Jiiuiiiaiii posl Ikihc
(licin, dc (]U0 a})osloliis liKjiiilur , ali(]ui ]iiiri;aridi
siiiit ])cr igncm: id vcro licri nun polcsl post dicm
ullinii Jiidicii.
Sccnndo: (.)uia si liacc dics, dc (|ua nposlolus
loipiilur, csscl dics iilliini Judicii. scqiicrctur iiul-
liim saiictorum iiigrcdi possc in coclum antcdicfu
Judicii, qiii csl (Mror (lamnalus in concilio llorciit.
sess. uU. Conscqucnlia iirohaltir ; Nam in bac diii
suiit cxaminanda omiiia acdincia , cl posl cxanicn
aliqui statiin coroniindi, aliipii })unicndi. Practcrcn
cuni niliil inquiuatiim inlrcl in rc^num coelorum,
si purg.itio a veiiialihus non licrcl, nisi in dic ul-
limi Jiidlcii, omnos qtii cum vcnialibus liiiic iiii-
praiii. cxpcctarcdcbcrcnl cam diem, anlcquam in
cooluin inlrare pussonl.
Tcrlio. quia graociis lcxliis iinn liabol. revelabi-
lur, scd rcvclalur: ov. bt ~i'A dzoy.7.'/:jz-z-.7.'.. qiiu-
niiim in igne revelattir. Dics aulcm nllimi Judicii
nou rovclalur, crgo tlc dic jiKlicii parlicularis lo-
qtiitur. (lui singulis dicbus modo uni, modo alleri
revelatur.Omnes tamen vetcres videntur accepisse
por illam dicm. diciii ullimi judicii iit Theodorc-
tiis, Theophilaclus. Ansolmus el alii. quorum mi-
lii videlur verissima sententia, quaravis neutra re-
ptignel ptirgalorio,
Primo: Qiiia ubique in Scripluris dics Domini ,
significal diem ullimi Jiidicii.
Secundo : Quia dicilur in illa die , quo designa-
tur una quaedamcorla dies.quo omnium hominum
opera simul prohanlur; Al dies Judicii parlicularis
non est una. sed multiplex, neque inea probantur
omiiium bominum opcra.
Tcrlio: Quia dicil aposlolus: Dies Domini de-
clarabit, quasi dicat. tunc erunl omnia omnibus
manifosta, ul capile sequenii dicil: Donec veniat
Dominus.qui iUuminabil abscondita tenebrarum
el manifeslabil consilia cordium ; id aulem non
fiet, nisi in novissimo Judicio.
Quarlo: Quia sequitur, Quia in rege revelalur.
Dicilur enim dies judicii rcvelari in igne, quia ul-
liraum signum.et omnium notissimum erit confla-
gralio lotius mundi. ol proplerea semper fcre dies
judicii dcs':ribilur [)cr igncra : ul psul. 96. Ignis
3G2
l)E PIRGATOUIO
nnle ipsiun praecedet. Joel. 2. Anle facicm ejus
ignis romx.2. Thcssnl. 1. In revelationc Domini
nostri Jcsu Christi de coclo, cum antjelis virtu-
tis ejus in flamnia ignis. 2,Pet. ^.Elementaignis
ardore tabcscent. Quod si non plaoeal liic pcr i-
£liicm acciperc ignem malerialcm , sed ipsum ju-
(iicium Dei, utalii exponunl, adhuc nonpolcslin-
telligi pcr hanc dicm, nisi dies ullimi judicii;l\am
tunc sensus est. quia in ijinc revelatur, idcsl.qnia
illa dies eril notissima propler judicium acerri-
mum el niaximum . ([uod in illa excrcebitur; At
dics judicii particulnris non csl notissima propter
judiciura, sed raafiis propler nioriem; Natn ipsum
judicium parlicularc pnucis csl notum.Ncc rac mo-
venl argunicnta in conlrariutn.
Ad prinuim dico : Post judicium novissimum
non fore purgaloriura, et ideo illa verba : Salvus
erit.sic tameii quasi per igncm. non significanl :
salvus crit. dummodo prius IriUiseal per ignom ,
sed: salvus erit, dummodo prius Iransieril pcr i-
gncm;sive: salvus eril,ut illi qui per ignem trans-
ierunt.
Ad secundum dico : Si hoc concluderet, seque-
relur, etiamsi purgatorium non esset, neminem
Leatificari , vel dainnari, ante diem judicii; nam
Scriplura passim Iribuit distributionem praemio-
rum el poenarum ullimo judicio: immo et examcn
operum, ac senlentiam judicis, ul palel Mallh. 25.
cl alibi.Sicul ergo sentcnlia fcrlur in morte unius-
cujusquc , el tunc incipiunt aliqui puniri, aliqui
pracmiari; el tamcn dicunlur haec cadem ficri in
iiovissirao judi('.io,quia lunc fienl corain lolo mun-
do manireslissiine, et cum summo honorc juslo-
rum ct ignominia impiorum, ita el examen fieri
potcst in morlc uniuscujusque privatim, etiterum
poslea in ullinio judicio publice.
Ad tcrlium dico: Pro uno verbo quod hic habc-
lur in praesenli in graeco. haberi Iria in futuro .
nimirum Oavcpov y-?"'^^-'^^-» W-P'^ or^XGyazi. ct-up
ooyj.-^dcz'.: et valde credibile est etiam illud unum
a-5-/.aAu~£Ta' in textibus correclioribus fuisse in
futuro dzoy.ahybz-d.'., quandoquidem nosler inlcr-
pres vertit revclabilur. Adde,quod freciuentissime
tempus praesens non ponitur ad significandam a-
clionem cerli temporis , sed consu(^tudinem. opi-
nioncm.professionem,aul aliquid siraile, ut: Virum
non cognosco. Luc. 1. ut ait b. Virgo. et Saddu-
caei dicebant: Mortui non surgunt. Et Carlhusia-
ni dicunt : ISon vescimur carnibus. In bac dirfi-
cullate dissentiraus a Calvino ct Martyie; nam illi
jnlclligunl Paulum de judicio parliculari; sed ni-
liil hoc facitad quaestionem dc purgalorio.
Quarta diflicultas est: Quis sit ignis, qui in die
Doinini uniuscujusquc opus probabit. Aliqui inlel-
ligunl tribulationes hujus vitae , ut Auguslinus et
Gregorius locis notatis, sed hocjam rejecimus. A-
lii intelligunt ignem aelernuin, verum id esse non
polcst, nam ille ignis non cxaminabil acdificium
ex auro et argento, immo nec aedificium ex ligno
et foeno, ut palet. Alii videntur intelligere ignem
conflagrationis mundi , qui judicium universalc
praecedet. Id quoque esso non potest , quia ille
ignis nou comburet nisi inimicos Dei , psal. 90. I-
gnis ante ipsum praecedet,et inflammabit in cir-
cuitn inimicos ejus. Istc autcm, de quo apostolus
loquitur, oranes tanget, cliani eos, qui auium el
argcntuin supcraedificaveruut.Praetcrea isl»^ ignis
non polcst probare opera, cura sitignis raaleria-
lis, et opera non sinl nisi in inente, quia Iransie-
runl.
Alii inlelligunt de poenis purgalorii. sed neque
id recte dici potcst. Prima: Quia ignis purgatorii
non probat opera eorura, qui aedificanl aurum et
argentum. At iste ignis de quo loquiinur: Unius-
cujusque opusquale sil probabit. Secundo: Apo-
slolus aperle dislinguit inter opera el operantcs ;
et de islo igne dicit , quod comburet opera, non
opcranles; ait enim: Si cujus opusmanserit, etc:
Sicajus opus arserit. At ignis purgatorii, qui ve-
rus etrealisest ignis, non potest opera comburc-
rc, quae sunlactioncs transeuntes, et jam Iransie-
runt.
Deniquc sequeretur, omnes homines eliara san-
clissimos Iransire per ignem purgatorii et salvari
per ignem; nam per hunc ignem , de quo loqui-
mur, omnes transeunt. At omnes Iransire per i-
gnem purgatorii et salvari per ignem, est aperte
falsum: nam apostolus hic aperle dicit solura eos,
qui aedificant ligna et foenum salvandos quasi per
ignera. Ecclesia^quoque perpetuo sensit sanctos
rnartvres et infanles post baplismum morientes ,
moxin coelura recipi sine ullo transitu per ignem,
nt concilium floreniinum docet. sess. ult. Idem
eliam sancti Palrcs docent. B. Hieronymus lib. 2.
in Jovin. elb. Augustinus in psalm. 37. Si aedifi,-
carent, inquit, aurum, argentum,lapides pretio-
sos, de ulroque igne securi essent,non solum de
illo aeterno , qiii in aetcrnum cruciaturus est
impios. sedetiam de illo, qui emendabit eos,qui
per ignem salvi erunt.
Superest igilur, ut dicaraus hic aposlolum lo-
qui do igne severi et iusti judicii Dei, qui non est
ignis purgnns vel affligens. sed probans et exami-
nnns. Ilaexponit Ambrosius in psalra. M8. con-
cione20. super illud. Vide huraililatem meam :
Omnes nos. inquit, fornax probabit , ergo quia
exnminandi smnus. sicnos agamus, utjudicio
probari mereamnr divino , teneamus hic positi
humililatem. ul cum unusquisque noslrum ve-
nerit adjudicium Dei.ad illos ignes, quos trans-
iturisumus , dicn,t. vide humililatem meam etc.
Ilem Sedulius in hunc locum : Examinalionem
iudicii. inquit, igni volni comparare sccundum
consueludinem Scripturarum; eodem modc) ex-
ponunt Dionysius Carthusianus, Lyranus, Cajeta-
nus, et alii in himc locum.
Quod haec sententia verissima sit,probatur pri-
mo. quia non aliter polest intelligi . quomodo i-
gnis probet eos , qui aurum et argentum aediGca-
runl.
Secundo: Quia liaec exposilio optirae convenit
vcrbis apostoli , cum ait: Uniuscujusque opus
quale sil, ignis probabit;si cujus opus manserit,
mcrcedem accipiet: si cujus opus arseril. detri-
mentum patietur. Licel enim opera transierint ab
oculis hominum, et igne materiaii examinnri non
possinl, taraen non transierunl ab oculis Dci, sed,
ul diciturEccIes. ull. Cuncta quae fiunt adducct
IIIIICIMIIMIH
A(
/)<>'IM iii iuihrium, ct 011 rxniiiiii.ibil , ot m ciijiih
(>/-«,. iiitiiiHiTit, idt^sl, hi «•iijii.s ti|iiis jiiillrhiiii lh'l
hlislllirn' |Miliiri'lt. Mnil iiiiiiiiii Misliiirl i^iiriii ,
iiionMMioiii iirri|iii'l , pi nh.iliiiiir ol ruruiiiiliilur ii
l>('(i: si (Mijiis ()|Mis iisscnl , lilrhl , sl (11)11^ (ipiis
jiKliciiiiii l>i'i noii siisliiiiMi it, siciit ri)ciiiiiii (i nIi-
piilii iiiiii sdstiiiciil i^MiiMii, (lclriiiiciiliiiii piiluiiir ,
icproliiiliiliir (i rcjicicliir.
T(!rli() : IJtiiii |iiiii( iiitii Dci rc(iissiiii(i vocnlitr
jgiils, niiit sil pinissiiiiiiiii, ('('lcrriiiiiiiii, ('niciicis-
siimiin i'l itiiiMitic pciiiiriiliMiiii ; utidd iKiii. 7.
Fhirhis iffnrua rtivnlwlur i/c <»n* vjus. V.[ (pio-
lllilltl |)(Mls lolllS Cst joslltlil. toltlS JtlillClllltl . lllllO
ctiiitit iii Scripltiris vocitlur i^Miis. Aliiliiclt. .'l. //).s<>
qUdsi iipiis CDnlhnis. Ml Ilclir. 12. I!li'iiiiii Ih-iis
noslfv iiy/ns nihsunirns c.vf. i;! iit lioc iinii ilisscit-
liiiiiis ii <')ilviii() (i Aliirlvrc.
Ijttiitti» cl ulliitiit (linicultiis csl: (Jiinl pcr i^,'iioin
iiilcllili;itiir. ciiiti ;iit : Ijisi' tiulrni snlriis rril. sir,
liinwn (/u(/.s/ /)('»• iiinrni. \\n\n\ iitlcllimint tribu-
litlioitos liitjus viliie. Alltoc iiuii polcst (•oiiviMiicit-
tcr (lici. (]iii:t tunc cti.iin ipii ;ic(iiric;itil iiuriiin rl
iirjjctiluitt, siilviirciilur iptiisi pcr i^Micin. Ou(M'irc;i
1). .\uj;u.slinus et (irc;;orius, qui sunl iiuclorcs Itu-
jus sculculiiic, ciiin in Cii noit ;ic(piicsccrcnl.(iiiiin
iiliiiin posucrunl. dc ipiii inrr;i (liccnius. Alii inlcl-
li}?unl ipncin Hctenuim, ut ('lirysosloinus elTlieo-
pliyliiclus. scd lioc jiiin rcrtiliiviuius. Alii i^Micni
contLijjriilionis imiiidi. Id quotpic dici non polcsl,
proptcr riilioucs ;iiitc;i posilns ; et pructcreii, qiiia
seqiicrciur eos qui liahciit pecciila venialia , non
possc iid bciililudiMPin pcrvcnirc aiile dicin judi-
cii; ncc emin inlraliil in coeluin aliiiuid coimiui-
nalmn.
('alvinus el M;irlyr,()cliinus cl Lullicriis arl. 117.
inlclliguiii pcr liuiic i^iiein judiciuin Dci, qiind do-
ctrinani \crani approbal, falsani confulat, sicul i-
gnls pcrficil iuiriitn. consuniit foeiium. Dicunt au-
lcin Iioc judiciuin (icri, dum quis convcrlilur . et
pr;iecipue in bora morlis, tuno enim illuslianlur
mulli, cl sic intelligunl se deccplos, cl j;icluram
fecisse doctrinae suae . cl confumiuntur cliain et
erubcscunl, el sic per ignein salvi liunl. Addil
Maiiyr se non dubitare , quin b. Beniardus, b.
Franciscus, b. Dominicus, et alii P;itres Iioc modo
salvi facti sint, quia nimirum in niorle a Dco illu-
slraii inlelle.verunl, el damnaverunl errores suos
de monacbatn. de missa elc.
Al contra: Priino : Quia islud judicium sil so-
lum in morte, adbnc vivenle bomine . vcl potest
tieri eliam posl morlem : si potest lieri elinm post
mortem. ergo posl morlem fiel aliqua remissio cl
purgalio peccali , saltem per illam confusionem
el poeuilentiam, quod ipsi nullo modo admitlunt;
lioc enim esse geiius quoddara purgalorii : si au-
lcm solum in ipsa morte fil boc judicium. pelo ,
quomodo agetur cum illis , qui superaedificarunt
lignum. focnum, stipulas. et moriunlur rcpenle ,
ila ut non babuerinl lempus poenitcnliae ? Isli e-
niin non salvantur quasi per ignem . qui non ba-
Jtuerunl igncm istum judicii.ei refulaiionis suorum
crrorum, nec lamtMi possunt damnari ad gehen-
iiam, quiii babuciunl Christum in fundamento. et
Paulus de omnibus lalibus pronunciat . quod sal-
\piiiiir. Ncc poHHijnl clinni Httlvurl, nhl n(linllt:jtiir
|iiir((iil()rMiiii, (pii.i riiin d^Tcs-^rTlnt in piMTiilociiin
siiis ^lipiili'. (i foiMio. noii posMifil 'nhiifl ihm p«r
1^'IIIMII.
Scciiiido: l,;iiis l.sti; , ilc (pio l'.iiilii), lo^piiltir ,
allli ict pociiii proprio i'l v«rc, prinlcr jai lurum Ip-
soriim opcriiiii »1 coiifiiNioiirm, (piun iiidn ortlur;
er^'o illiid jiidiciiini c()iifiii:iiis «rrrorcs.noiii-st Ifjiiis
dc (pio liic. ii^'ilur. Prolcilur niilci iiIchh primu ct
illo vcrlio , iiiHUin drlrinirnlum jxilirlnr. iirufn-.
^/,;i.'.(.jO/j'}Z-:at iitulct:i|jitijr,(liibil poeiinH. iNiliil eniiii
csl ;ipii(l (ir.iccos rriMpicntiiis ipinm ''.r/,t.''/jr'^i:
hrfii.-.M inortc iiiiibiiiri ; llciii (;\ illo , hnUuH i-nt
Huasi iirr iijno.m, .simililudo traii.S(;unli.s (xrr \^\\cau
si^'iiiliciil pociiiiiii ;ic. (hdorciii ; (pii ('iiiiii Ir.iiihirct
pcr iniiciu siik; iillii liiesionc, iioii dii criiur Iraiisi-
rc pcr igncm, (|iiasi pcr igiiem, sed (pja^i jicr llo-
rcs. ul dc s;imi(j Tibiirlio lcgimus.
Tcrlio : (^Mii;i ;i|)oslolijs oppoiiil biiiic (raiisiliini
[inr igncin merccdi , siciil cniin (li\er;il : Si rvjus
<)/)/f.s mdmo.ril, inrrrrilrmiicrijtiol, it;i mitic dicil,
si cujus ui>us (irsrril , (Iririnirnlum jxUirlur. et:
.s(//i:ii.s rril (lUdsiprr iijnrm. Al ill.i iiicrccs signi-
nc;it aliijuid praeler ipsiim bonumoiJiis, et praelcr
l;icliti;iiii.(pi;iHi e.\ se ;iIT(mI boiiuin opus. Non cnim
diccrcl , nicrcedem iiccipiet , si iiibil aliud essci
inorccs, quain id quod ex so li;ibcbal,(iui aedillci-
vil ;iiiruMi etc. ergo oliam (hirimonluiii el traiisi-
tus por igiiem ojiis, (pii su|)oraodilicavil sliijulam.
cst iili(jua po(!n;i pr;ioler jucluriiin oporum.el priic'-
ter conhisioncin. quam e.x sc iiirort.
Quarto : ()uia illiid judicium confulans errores .
non iuirorl detrimeuluiu, scd lucruin; nam osl illij-
slratio quiiodam mcnlis.ul ipsi dicunt, et verilali.s
cognilio : el sicul ipii Iiabol auric;iIcliiiMi pul;iii-
esse aurum. non exislimal dclrimonlum, m (pii.s c/
auricalcbiim illud auferat et auruin vertim donet;
ila qui habobiil errores in menlc et por diviiuim il-
Iiislralioncm discil verilalem.non detnmcntuin p;i-
titiir . scd lucrum acquiril. At Paulus dicit: Detri-
mrntumpalielur, ergo etc.
Quinto : Cluia scquerelur , omnes qui salvanlur,
salvari quasi pcr igiiem, contra aposloli dislinclio-
nem; nam elsi Paulus bic solum agat de peccalis,
(pi;io commiltunlur in docendo . tamon ciidem est
ralio omiiiuin alioium peccalorum.Sicut enim Deus
judicabit doctrinani, ita etiam opera omnia. Al se-
cundum Calvinum . el Lulheranos omues , omnia
opera noslra, quauivis juslissima videanlur in ocu-
lis liomiMum.tamen peccata sunl in oculis Doi,nec
ferre possunl judicium divinum. sed arguentur eo
modo plane. quo falsa doclrina. quare si ignis, de
niio P;iulus loquitur, est judicium Dei, omnos sal-
vabunlur quasi per ignem. Kec valel responsio ,
quod juslorum opcra non sinl arguemla, quia sunt
tect;i pcr non imputationem , impiorum autein qui
n(m suMl per fidcm juslificali. arguonda sinl; n;im
Paiilus cum dicit: Sa/ci/s cril quasi perigneni,lo-
quitur de juslis , qui aedificarunl slipulas , reten-
lo vero fundamento , idest , vera fide in Christum.
Ouod autcm Hlarlyr ait de bealis, Bernardo. Do-
minico el Francisco.impudcnlissimum esl menda-
cium. Illi enim usque ad ullimum spirilum com-
mendaverunt suis perseverantiara in raonasterio ,
M]\.
UE PURGATOIUO
c-l obedienllam romanae Ecclesiae. De s. Franci-
sco scribil il. Bonavenliira , cap. 14. vilae ojus :
Hora, '\m\ml.lmnsUus sui propinquante fecit fra-
tres omnes existentes in loco ad se vocari. et eos
consolaloriis verbis pro sua morte demulccns .pa-
terno alfeclu ad divinuni est horlalus amoreni ,
de patienlia et paupertate, ct sanctae romanae
Ecclcsiae fide servandis sermonem protraxit ; el
insupcr adjecit : valete fdii omnes in limore Do-
mini, cl permanete in eo semper ; et quoniani
futura tentatio et tribulalio appropinquat , fcli-
ces qui perseverabunt in his,quac cocperunt.ego
vero ad Dcum propero . cujus gratiae vos omnes
commendo.llnec esl paiinodia scilicel.qiiam som-
iiiut pseudomarlyr Pelrus.
Esl i^Mlur connnunis Iheologorum senlenlia, no-
mine ignis hoc loco inlelligi poenam aliquam pur-
galoriiiui et lcmporalem , ad quam post morlem
adju(licanlur,qui in judicio parliculari inveniunlur
aedificasse lignum , foenum aut slipulam. Haec
exposilio praeicrquam quod oplime convenil tex-
lui, salis probalur ex communi consensu Palrum.
Lalini omnes hoc docent. Cyprianus lib. 4. epist.
2. ad Anlonianum : Aliud est , inquil, ad veniam
stare, aliud ad gloriam pervenire;aliud niissum
in carcerem non exircdonec solvat novissimum
quadranlem; aliud statim fidei et virtutis acci-
pcre mercedem, aliud pro peccatis longo dolorc
crueiatum emendari, et purgari diu igne; aliud
peccata omnia passione purgasse. Hic b. Cypria-
nus non meminil aperle hujus loci b. Pauli , sed
tamen cura nusquam in Scriplura fiat mentio ignis,
ubi aperte de purgatorio agilur, nihil dubium est,
quin b. Cyprianus ad hunc locum respexerit.
Ambrosius ia hunc locum : Sed cum , inquit ,
Paulus dicit (sic tamen quasi per ignem) osten-
dit quidem illum salvum futurum , sed poenas
ignis passurum, ut per ignem purgalus fiat sal-
vus , et7ion sicut perfidi aeterno igne in perpe-
tuum torqueatur. Idem habel serm. 20. in
psalm. 1 18.
Ilieronymus in 4. caput Amos , exponens illud;
Facti esiis sicut lurris raplus de incendio : Juxta
iliud, inquit, quod in apostolo legimus, Ipse au-
tem salvus eril quasi per ignem; qui ergo salva-
tur per ignem , quasi torris de incendio rapia-
tur. Idem docuit in ullimis verbis ullimi libri su-
per Isaiam , et lib. 2. in Jovinianum ullra me-
dium.
Auguslinus in psalm. 37. In hac vita , inquil ,
purges me, et talemme reddas,cuijam emenda-
torio ignc opus non sit. El infra explicans locum
apostoli: Dicitur , inquit. salvus erit quaH per i-
gnem, et quia dicitur , salvus erit , contemnitur
iile ignis,ita plane quamvis .sait;i per ignem.gra-
vior tamen est ille ignis , quam quidquid j)Otest
homo pati in hac vita.
Gregorius lib. 4. dialogorum , cap. 39. Quam-
vis hoc ( inquit. expUcans hunc locum 1. Cur. 8.)
de igne tribulationis in hac vita nobis adhihitae
poasil intelligi.tamen si quis hoc deigne fulurae
purgalionis accipiat , pcnsandum soUicite est ,
quia illum per ignem dixit salvari, non qui su-
per hoc, ferrum. aes, vel plumbum aedificat,id'
cst , peccala majora , et idcirco cluriora, alque
tuncjam insolubUia, sed lignum. foenum.slipu-
lam. idest,pcccata minuta,atque levissima,quac
ignis facile consumit. Alcuinus lib. 3. de Trini-
late. lUipertus in 3. cap. Genes. exponens illud ,
quod ibi dicitur de gladlo flammco et versalili.
Wagisler in 4. disl. 21. el cum co b. Boii;iveiitura
et alii scholaslici. Ilem b. Ansclmus . Ilaymo , et
bealus Thomas in hiinc locum. Deniqiie Innocen-
tius III. in psalmum 37. et omnes Latini recenlio-
res sic exponunt.
Ex Graecis habemus in primis Origenem aper-
lissime hoc docenlem, hom. 6. in Exod. el homil.
14. in Levil. et hom. 12. in llieremiam. riomil.6.
in Exod. sic ail : Sed el illuc cum convenitur , si
quis multa opera bona et parum aliquid iniqui-
tatis altulerit , illud parum iamquam plumbum
igne resolvitur et purgatur eic. Praeierea Oecu-
menium in hunc locum , qui etiam teslalur Basili-
um hunc locum iulellexisse de igne purgatorio ;
Adducil etiam b. Tliomas in opusculo primo con-
Ira Graecos , Theodoretum explicantem hunc lo-
cum iiis verbis : Hunc credimus ignem purgato-
rium, quo purgantur animae, ut aurum in con-
/laiono.Gagnejus vero eandem Theodoreti senten-
tiam ex Graecorum scholiis graecis verbis ita cilal:
Tcuio t6 rup TOjcsuoiJLSV xa6aj)t>^piov iv w xaOapi^ov
~ai a.'. <|^u/^al, xaOa Trsf i ^puolov ev lio xiovsuxr^puo.
Al conlra objiciunl: Primo,absurdum esse,quod
aposloius in eadem sententia varie accipiat nomen
ignis semel pro judicio , et semel pro vero igne
purgalorio.
Respondeo primo:Nos cogi ab ipso textu ad ae-
quivocalionem non unam ; sed duas admitlendas ;
nam cum dicil diem judicii manifeslari per ignem,
videlur omnino loqui de igne conflagrationis; cum
addit, cujusque opus ignis probabit,non potest lo-
qui de igne materiali,qui non potesl probare ope-
ra quac transierunl;rursum cum secundo islo igne
dicat aposlolus omnia opera examinanda ; lerlio
vero, non opera, sed operarios,el eos non omnes,
sed eos solum, qui aedificanl lignum, foenum,sli-
pulam; necessario diversi ignes esse debent. Nec
lamen proprie aequivocalio , sed elegans allusio
mihi videtur esse in verbis Pauli.IIic enim est sen-
sus lolius hujus loci: Dies Domini per ignem con-
flagralionis declarabilur , et sicut ipsa dies per i-
giiem declarabilur;ita eadem dies manifeslabit per
ignem , nimirum judicii , uniuscujusque opus ; et
sicut opera per ignem manifeslabuntur ; ita etiam
operarii, qui purgalione egebunt, per quendara i-
gnem purgabuntur.
Secundo dico:l\on esse insuelura b.Paulo in ea-
dem sentenlia uli varie aliquo nomine; varie enim
accipit vocem peccali, cum ait 2. Corinth. S.Eum
qui non noverat peccatum , pro nobis peccalum
fecit. El Rom. 8.l)e peccato damnavit peccalum.
Tertio dico: Quod si quis omnino non vellet si-
gnificationum varietatem admillere,sed ubique ac-
ciperet ignem pro judicio , adhuc non efliceret,
quin ex hoc loco purgalorium slatueremus. Tunc
enim hic esset sensus: Si cujus opus arserit, de-
trimcntum patieiur , ipse aulem salvus erit , sic
iamen quasi per ignem, idesl,si cujiis opus judi-
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