Question 97 'Supplementary Text of Summa Theologia'
Articulus 1 Utrum damnati in inferno sola poena ignis affliguntur
Article 1: Whether the damned are tormented in Hell by the sole punishment of fire?
Ad primum sic proceditur. Videtur quod damnati in inferno sola poena ignis affligantur. Quia Mt. 25, ubi eorum damnatio exprimitur, fit mentio solum de igne, cum dicitur (v.41) Ite, maledicte, in ignem aeternum.
Objection 1: At first, thus it is proceeded. (to the first it is thus proceeded?). It seems that the damned are tormented in Hell by the sole punishment of fire. (Note the quod+subjunctive = alleged reason, a thought in Aquinas' head and is thus a subordinate clause in indirect statement [it seems...]). Because in Matthew 25, where the damnation of them is pronounced, mention is made only about fire, when it is said (verse 41): "Depart from me, Your Slanderer, into the eternal flame.
Praeterea, sicut poena purgartorii debetur peccato veniali, ita poena inferni debetur mortali. Sed in purgatorio non dicitur esse nisi poena ignis: ut patet per hod quod dicitur I Cor. 3,13: Uniuscuiusque opus quale sit, ignis probabit. Ergo nec in inferno erit nisi poena ignis.
Objection 2: Furthermore, just as the punishment of purgatory is owed to venial (forgivable) sin, so the punishment of Hell is owed to mortal sin. But other than punishment of Fire, it [no other punishment] is said to be in purgatory.
As appears through this, which is spoken in 1 Corinthians 3:13 - The fire will test the work of each one, whatever kind it may be. Therefore neither in Hell, will there be a punishment except of Fire (other than that of).
Praeterea, poenarum varietas refrigerium praestat: sicut calido cum transfertur ad frigidum. Sed nullum refrigerium est ponere in damnatis. Ergo non erunt diversae poenae, sed sola poena ignis.
Objection 3: Furthermore, a variety of punishments shows respite: just like when he/she/a person is transferred from heat to cold. But there is no rest to place for the damned. Therefore there will be no diversity of punishments/punishments will not be diversified, but the sole punishment of fire.
Sed contra: Est quod dicitur in Ps. 11:6: Ignis et sulphur et spiritus procellarum pars calicis eorum.
Rebuttal begins here: But on the contrary (contra is an adverb). Because it is said in Psalms 11 verse 6: Fire and sulphur and the wind of gales, the portion of their cup.
Praeterea, Iob 24,19: Transibunt ab aquis nivium ad calorem nimium.
Furthermore, Job 24:19: They will cross from the waters of snow to excessive heat.
Respondeo dicendum quod, secundum Basilium in ultima mundi purgatione fiet separatio in elementis; ut quidquid est purum et nobile, remaneat superius ad gloriam beatorum; quidquid vero est ignobile et faeculentum, in Inferno proiiciatur ad poenam damnatorum; ut sicut omnis creatura Dei est beatis materia gaudii, ita damnatis ex omnibus creaturis tormentum accrescat, secundum illud Sap. 5, 21: Pugnabit cum illo orbis terrarum contra insensatos.
I answer that it must be said, according to Basil, at the final cleansing of the world, a seperation will exist in the elements; so that whatever is pure and noble, will remain higher for the glory of the Blessed; truly whatever is ignoble and filthy, will be cast down into Hell for the punishment of the Damned; so that just as all the creation of God is a matter of joy to the Blessed, thus all the elements might (accrescat = pres. subj but I'm translating here as future) add to the torment of the Damned. (I switched the word order around to make it more understandable)
According to Wisdoms 5:21, The orb of the lands (the whole Earth) will fight with Him against the unwise.
Hoc etiam divinae justitiae competit, ut sicut ab uno recedentes per peccatum, in rebus materialibus (quae sunt multa et varia) finem suum constituerunt; ita etiam multipliciter, et ex multis affligantur.
Also, this (the idea that fire is not the sole punishment) agrees with Divine justice, that just as those who fall away from the One, by sin, have placed their end in material goods (which are many and varied); so they should be tormented also in many ways and from many [sources].
Ad primum ergo dicendum, quod quia ignis est maxime afflictivus (?) propter hoc quod abundat virtute activa; ideo nomine ignis omnis afflictio designatur si sit vehemens.
Therefore for the first [objection], it ought to be said, that because fire is most painful, [in that] it abounds in active force; for that reason all pain is designated by the name of fire, if it is intense.
Articulus 1 Utrum damnati in inferno sola poena ignis affliguntur
Article 1: Whether the damned are tormented in Hell by the sole punishment of fire?
Ad primum sic proceditur. Videtur quod damnati in inferno sola poena ignis affligantur. Quia Mt. 25, ubi eorum damnatio exprimitur, fit mentio solum de igne, cum dicitur (v.41) Ite, maledicte, in ignem aeternum.
Objection 1: At first, thus it is proceeded. (to the first it is thus proceeded?). It seems that the damned are tormented in Hell by the sole punishment of fire. (Note the quod+subjunctive = alleged reason, a thought in Aquinas' head and is thus a subordinate clause in indirect statement [it seems...]). Because in Matthew 25, where the damnation of them is pronounced, mention is made only about fire, when it is said (verse 41): "Depart from me, Your Slanderer, into the eternal flame.
Praeterea, sicut poena purgartorii debetur peccato veniali, ita poena inferni debetur mortali. Sed in purgatorio non dicitur esse nisi poena ignis: ut patet per hod quod dicitur I Cor. 3,13: Uniuscuiusque opus quale sit, ignis probabit. Ergo nec in inferno erit nisi poena ignis.
Objection 2: Furthermore, just as the punishment of purgatory is owed to venial (forgivable) sin, so the punishment of Hell is owed to mortal sin. But other than punishment of Fire, it [no other punishment] is said to be in purgatory.
As appears through this, which is spoken in 1 Corinthians 3:13 - The fire will test the work of each one, whatever kind it may be. Therefore neither in Hell, will there be a punishment except of Fire (other than that of).
Praeterea, poenarum varietas refrigerium praestat: sicut calido cum transfertur ad frigidum. Sed nullum refrigerium est ponere in damnatis. Ergo non erunt diversae poenae, sed sola poena ignis.
Objection 3: Furthermore, a variety of punishments shows respite: just like when he/she/a person is transferred from heat to cold. But there is no rest to place for the damned. Therefore there will be no diversity of punishments/punishments will not be diversified, but the sole punishment of fire.
Sed contra: Est quod dicitur in Ps. 11:6: Ignis et sulphur et spiritus procellarum pars calicis eorum.
Rebuttal begins here: But on the contrary (contra is an adverb). Because it is said in Psalms 11 verse 6: Fire and sulphur and the wind of gales, the portion of their cup.
Praeterea, Iob 24,19: Transibunt ab aquis nivium ad calorem nimium.
Furthermore, Job 24:19: They will cross from the waters of snow to excessive heat.
Respondeo dicendum quod, secundum Basilium in ultima mundi purgatione fiet separatio in elementis; ut quidquid est purum et nobile, remaneat superius ad gloriam beatorum; quidquid vero est ignobile et faeculentum, in Inferno proiiciatur ad poenam damnatorum; ut sicut omnis creatura Dei est beatis materia gaudii, ita damnatis ex omnibus creaturis tormentum accrescat, secundum illud Sap. 5, 21: Pugnabit cum illo orbis terrarum contra insensatos.
I answer that it must be said, according to Basil, at the final cleansing of the world, a seperation will exist in the elements; so that whatever is pure and noble, will remain higher for the glory of the Blessed; truly whatever is ignoble and filthy, will be cast down into Hell for the punishment of the Damned; so that just as all the creation of God is a matter of joy to the Blessed, thus all the elements might (accrescat = pres. subj but I'm translating here as future) add to the torment of the Damned. (I switched the word order around to make it more understandable)
According to Wisdoms 5:21, The orb of the lands (the whole Earth) will fight with Him against the unwise.
Hoc etiam divinae justitiae competit, ut sicut ab uno recedentes per peccatum, in rebus materialibus (quae sunt multa et varia) finem suum constituerunt; ita etiam multipliciter, et ex multis affligantur.
Also, this (the idea that fire is not the sole punishment) agrees with Divine justice, that just as those who fall away from the One, by sin, have placed their end in material goods (which are many and varied); so they should be tormented also in many ways and from many [sources].
Ad primum ergo dicendum, quod quia ignis est maxime afflictivus (?) propter hoc quod abundat virtute activa; ideo nomine ignis omnis afflictio designatur si sit vehemens.
Therefore for the first [objection], it ought to be said, that because fire is most painful, [in that] it abounds in active force; for that reason all pain is designated by the name of fire, if it is intense.
