Commentaria in Summam contra Gentiles, Liber IV

After St. Thomas has determined concerning the final judgment, he consequently determines concerning the state of the world after the judgment¹.

I. And he posits six conclusions. The first is: When the final judgment is accomplished, the state of generation and corruption will be removed from the whole corporeal creature: that is, henceforth there will be no generation or corruption. It is proved thus. It will be fitting that the state of the whole corporeal creature be changed, so that it may conform to the state of men. Therefore etc. — The antecedent is proved. Because all corporeal things were made² in a certain way on account of man. But then human nature will be totally established in its term. The consequence is proved: because then men will be incorruptible.

It must be noted first that, since all corporeal things are ordered in some way to man, and therefore it is necessary that all things be adapted to the state of man; just as man in the final judgment will change his state, because he will no longer remain on the way, but will be established in his ultimate term; so it is necessary that all corporeal things be changed from their state, and be adapted to that state of men. And this is the sense of the proof of the antecedent.

It must be observed secondly, that St. Thomas did not say absolutely that all corporeal things are on account of man, but added in a certain way: in order to give it to be understood that man is not the primary end of those things but a secondary one, in the manner shown in the preceding³.

It must be observed thirdly, that the state of the generation and corruption of things is the same: for nature does not work toward generation except on account of the preservation of the species whose individuals fail through successive corruption; whence we see in incorruptible things, such as the heavenly bodies, that there is no generation. For that reason, St. Thomas, wishing from the likeness to the state of men after the judgment to infer that there is no longer a state of generation and corruption, proves it because then men will be incorruptible: understanding by this that even then there will be no generation of men.

It is confirmed by that which is said in Rom. VIII, namely that the creature itself will be delivered etc.

II. The second conclusion is: The motion of the heaven will also then cease. It is proved. Because the generation and corruption that is in⁴ the lower bodies is caused by the motion of the heaven: (supply) and to that generation and corruption the motion of the heaven is ordered. But it has been shown that that will cease. — It is confirmed. Because it is said in Apoc. X that time will be no more.

III. Against this conclusion someone could urge, saying that it is impossible for the motion of the heaven to cease: since it is natural. But to this St. Thomas answers:

And he says first, that the motion of the heaven is not natural from some interior active principle, as is the motion of heavy and light things: but because the heaven has in its nature an aptitude for such motion. But it is moved by intellect and will.

He says secondly that, since the will moves for the sake of an end, the end of the motion of the heaven can neither be the being-moved itself, because, since motion always tends toward another, it does not have the nature of an ultimate end; nor the reduction of the heavenly body according to place from potency into act, because, since this potency can never be totally reduced to act, from the fact that the heaven, while it is in act in one place, is in potency to another, in the manner that holds for the potency of matter with respect to forms; just as the end of nature in generation is not to reduce matter from potency to act, but something consequent upon this, namely the perpetuity of things, through which they approach the divine likeness; so the end of the heavenly motion is not for the heaven to be reduced from potency to act, but something consequent upon this, namely to be assimilated to God in causing.

He says thirdly that, since all generable and corruptible things, which are caused through the motion of the heaven, are in a certain way ordered to man as to an end, the motion of the heaven is chiefly on account of the generation of men; in which it most of all attains the divine likeness in causing, since the rational soul is immediately created by God.

He says fourthly that, since this end is not the multiplication of souls unto infinity, from the fact that the infinite is contrary to the nature of an end; nothing unfitting follows if, the fixed number of men being completed, we posit that the motion of the heaven ceases.

IV. It must be noted first, that from the first statement St. Thomas means that the reason for the permanence of the motion of the heaven cannot be taken from any nature of the heavenly body, since in it there is only a passive principle of motion, not however an active one: but from a separate active principle. Since this acts for an end, it is necessary to take the reason for such permanence from the end. For if it is congruent with its end that it be terminated at some time, the heaven will at some time rest: but if rest is not fitting, the motion will be everlasting.

It must be noted secondly, that the end of the motion of the heaven is not posited by us to be likeness to God in causing through motion absolutely, as certain philosophers posited: for thus it would be necessary to say that the motion of the heaven is perpetual: because the heaven would not attain this end unless while it was actually moved; for, motion ceasing, the heaven would not have its end, but rather its end would cease, because it would not be assimilated to God in causing, from the fact that it would then cause nothing. But it is posited to be likeness to God in causing the multiplication of men up to a determined number of the elect. Therefore we posit that, this end having been obtained, namely the number of the elect having been completed through the generation proceeding in virtue of the motion of the heaven, the motion of the heaven will cease. Therefore, after St. Thomas said that the end of the motion of the heaven is to be assimilated to God in causing; lest anyone should think this is to be understood absolutely, he added that this motion is chiefly ordered to the generation of men and the multiplication of souls, not indeed unto infinity, but up to a determined number.

It must be noted thirdly, that, since in the generation of man there are two things, namely the disposition of the body for receiving the intellective soul, and the introduction of the intellective soul into the disposed matter, the production of the soul itself is from God creating the soul: while the disposition of the body itself is from the generator and the motion of the heaven. Whence the man produced is an effect of the generating man and of the motion of the heaven; and an effect of God producing per se and immediately one part of him. And therefore, while the heaven works through its motion toward the generation of man, it is most assimilated to God in causing, because it concurs in some way with God unto the same effect, namely to the union of the soul immediately created by God with matter. For that reason St. Thomas well argues that there is the greatest⁵ assimilation of the heaven to God when it works toward the generation of man, because the rational soul is immediately created by God.

V. But concerning that which was said, heavy and light things are inclined to motion by an interior active principle, a doubt occurs. For St. Thomas seems to say the opposite of this in I De Caelo, lect. 3⁶; II De Caelo, lect. 2⁷; and III De Caelo, lect. 6⁸; likewise Tertia, q. xxxii, a. 4.

For the evidence of this, it must be considered that, since there concur to the motion of a heavy thing the generator of the heavy thing as moving⁹, the heavy thing as that which is moved, and the form of heaviness as that by which the motion occurs; heaviness can be considered in two ways. In one way, as it holds itself on the part of the generator: namely as that by means of which the generator causes the motion. In another way, as it holds itself on the part of the heavy thing itself: namely as it is that from which motion naturally results in the heavy thing. If it is considered in the first way, it thus has the nature of an active principle by which: for it is that by which the generator moves heavy things; just as the quality impressed on iron by a magnet is that by which the magnet draws iron to itself. If, however, it is considered in the second way, it thus has the nature of a passive principle: for it is not a principle by which the heavy thing moves, but by which it is moved by the generator.

To the first sense, therefore, St. Thomas speaks in this place. Whence also in De Potentia, q. v, a. 5, he says that motion follows the form of an elementary body, just as other properties also follow from essential principles: and in them the generator is said to be the mover, inasmuch as it gives the form which motion follows. — But in other places he speaks to the second sense.

VI. The third conclusion is: When the motion of the heaven and generation and corruption from the elements cease, their substance will remain. It is proved. In that ultimate state of the world those things will remain according to substance which in any way have an aptitude for perpetuity, God supplying what is lacking to them from their own infirmity. But the elements are of this kind. Therefore etc.

The major premise is proved. Because the divine will, which is immutable, created things that they might be¹⁰. — The minor is declared. Because heavenly bodies have a nature such that they are perpetual according to the whole and the part; but elements according to the whole, not however according to the part, since according to the part they are corruptible; while man according to the part, namely according to the intellective soul, not however according to the whole.

Concerning the proof of the major, it must be noted that its sense is that, since the divine goodness created things that they might be, according to what it willed them to be, so it gave to them nature and aptitude for being. Therefore, if to some things it gave an aptitude according to nature for perpetual being, it is a sign that it willed them to have perpetual being: but if to some things it did not give an aptitude for perpetual being, it is a sign that it did not produce them that they might be perpetual. Since therefore the divine will is immutable, it is necessary to say that those things perpetually remain according to substance which have an aptitude for perpetuity according to nature.

It must be noted secondly, that for this reason St. Thomas adds, God supplying etc., because, since as was said above¹¹, after the final judgment there will be no generation and corruption, it is necessary that that which in one way is incorruptible and perpetual and in another way corruptible, become wholly incorruptible by divine power: since this cannot belong to it from its own power. Whence the elements, which according to the part are corruptible, will become by divine power incorruptible even according to the part; and man, who according to the whole, that is according to the composite, is corruptible, will become by divine power incorruptible according to the whole; and thus in all things whose substance will remain after the final judgment, there will be supplied by divine power what is lacking to them for all-embracing incorruptibility.

VII. The fourth conclusion is: Other animals than man, plants, and mixed bodies will in no way remain in that state of incorruption. It is proved. Because they are corruptible both according to the whole and according to the part.

From the aforesaid St. Thomas infers the understanding of that which is said in 1 Cor. VII, namely, The figure of this world passes away. For it is understood that the appearance of the world, that is, the state of this corruption which now is, will cease, but the substance will remain. — Similarly that which is said in Job XIV, until the heaven be worn away, is understood: until that disposition of the heaven ceases by which it is moved and causes motion in other things.

2. But a doubt occurs against the aforesaid conclusion. For if mixed bodies will not remain after the final judgment, it seems that their natural appetite, which is for perpetuity according to species, and on account of which there is generation, will be in vain.

St. Thomas answers in the Fourth Book, d. XLVIII, a. ult.¹², to 5, that this natural appetite of mixed bodies is not for perpetuity simpliciter, but in order to the motion of the heaven: namely that they should remain in being only as long as the motion of the heaven will endure. Therefore it is not in vain if they, when the motion of the heaven ceases, do not remain.

Concerning this conclusion and the preceding, St. Thomas determines exceptionally in the Fourth Book¹³, and in De Potentia, q. v¹⁴.

VIII. The fifth conclusion is: The consumption of those things which ought not to remain in the future state will most fittingly take place through fire. It is proved, because fire among all the elements is the most active, and consumptive of corruptible things.

Moreover, from this it is inferred that for this reason, according to the faith, it is fittingly posited that finally the world will be purged by fire, not only from corruptible bodies, but also from the infection which this place incurred from the habitation of sinners: according to that of 2 Peter III, The heavens that now are and the earth etc., understanding by the name of heaven those aerial heavens neighboring the earth.

For the evidence of this conclusion, it must be considered first from the doctrine of St. Thomas in the Fourth Book, d. XLVII¹⁵, that this fire which will purge the universe will be of the same species as elementary fire, differing from it only in this, that extraneous matter will be admixed to it. And it will be generated, according to the mind of Augustine, De Civitate Dei XX¹⁶, from the gathering together, made by divine power, of all higher and lower causes having the nature of igniting¹⁷. Whence also that power of purging the face of the world will not be natural to that fire, but will belong to it by divine power, of which it will be the instrument.

It must be considered secondly that, although a corporeal thing cannot be the subject of the infection of fault, nevertheless from fault a certain incongruity is left in it toward being dedicated to spiritual things: whence also places in which certain crimes were committed are not reputed suitable for any sacred rites to be exercised in them¹⁸. When therefore it is said here that fire will purge this place from the infection contracted from the inhabitation of sinners, by infection is not to be understood some fault inhering in the place itself, but a certain unfitness for the reception of the glory of bodies, which will be eliminated by the purgation of fire.

It must be observed, however, from the doctrine of St. Thomas in the place cited above¹⁹, that that conflagration of fire as to its beginning will precede the judgment, but as to this, that it will envelop the bodies of the ungodly, it will follow the judgment.

IX. The sixth conclusion is: The corporeal creature will attain a certain glory of clarity in its own way. It is proved. Because the corporeal creature will finally be disposed through congruity to the state of man. But men will not only be delivered from corruption, but will also be clothed with glory, as is clear from what has been said²⁰. — It is confirmed by that of Apoc. XXI, I saw a new heaven and a new earth; and by that of Isaiah LXV, I will create, etc.

It must be noted that St. Thomas added in the conclusion, in its own way, to give it to be understood that not all bodies are to be perfected by light equally, but each one in its own way, that is, according to the suitability of its nature. For as is said, the earth will be on its outer surface transparent like glass; the water like crystal; the air like heaven; but the fire like the luminaries of heaven²¹.

Unto which may God by His clemency, and by the merits of the divine Thomas Aquinas, deign to bring us. Amen.