Dist. 50, Part 1, Art. 2, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/50/q/bon-sent-IV-d50-p1-a2-q1
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### Article II. *On the blinding of the damned.*

Next, with respect to the second article, inquiry is made concerning the blinding or darkening of the damned; and about this three questions are asked.

First it is asked, whether there are bodily darknesses there.

Second, whether there are in them spiritual darknesses with respect to the act of knowing.

Third, whether with respect to the act of remembering.

### Question I. *Whether in hell there are bodily darknesses.*

With respect to the first, then, one proceeds thus, and it is shown that there will not be bodily darknesses there:

1. Because it is established that the reprobate have the power of seeing, or even are going to have it after the judgement: therefore, since sight is by nature apt to go forth into act, it seems that they ought to see; but there is no seeing without light: therefore etc.

2. Likewise, the good will see the other Saints unto their own glory, especially those whom they converted: therefore likewise, if the wicked ought to be mutually confounded, especially those who gave others a bad example, like Arius: therefore likewise they ought to see them.

3. Likewise, light naturally follows fire; therefore where there is a gathering of fire, there is also a gathering of light; but this is in hell: therefore etc.

**Contra:**

1. Matthew, chapter twenty-two: *With his feet and hands bound, cast him into the exterior darknesses*; on which Gregory says: "If that fire had light, those who are driven back would by no means be said to be sent into the exterior darknesses."

2. Likewise, it seems so *by reason*: because, just as the good are rewarded through sight, so likewise the wicked ought to be punished; but darknesses weigh more heavily upon men having eyes to see: therefore etc.

3. Likewise, light is sweet and delightful: therefore, if every delight is to be taken away from the damned, then also every bodily illumination.

### Conclusion

> In hell there is only a smoky and dark fire, illuminating nothing except for the seeing of sad and horrible things.

**I respond:** To this Isidore replies, saying: "That the fire of Gehenna has light for one thing, and does not have it for another, is true; for it will shine unto desolation, that they may have whence to grieve, not unto consolation, lest they have whence to rejoice."

For the understanding of which it must be noted that fire exists in a threefold difference. For there is *pure* fire, as it is in its own proper matter; and there is *incorporated* fire, as it is in an alien matter, as in earthy or airy matter; and there is fire not only *incorporated* but also *intermixed*, as sulphurous and smoky fire. The first is *light*, and it shines purely and abundantly. The second is *coal-fire* and *flame*; and this shines and drives out darkness. The third is *smoky fire*, and such fire is dark, and this is the fire that will be in hell.

Again it must be noted that light illuminates the eye for seeing; it can therefore illuminate for the seeing of *delightful* things, or for the seeing of *indifferent* things, or for the seeing of *sad* and horrible things. In the first and second mode there will be no illumination, but only in the third mode.

**To the arguments:** According to this, therefore, the objections are clear. For the reasons proving that there is not a shining fire there proceed according to the purity of light *illuminating unto delight*. But the reasons proving that there is a shining fire there proceed from light taken *commonly*, according as it is mixed with the darknesses of smokiness and illuminates unto desolation and horror.