Dist. 50, Part 2, Art. 1, Q. 3
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-p2-a1-q3
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### Question III. *Whether the blessed and the damned know one another.*

Thirdly there is asked, concerning the knowledge of the separated soul by comparison with the state of the blessed; and it is asked whether they know one another, namely the damned the blessed, and conversely. And that they do, it seems:

1. By that text of Luke, chapter sixteen, that the rich man set in torments saw Abraham, and Abraham conversely saw him.

2. Likewise, Gregory: « The unbelieving, set in the depth, look upon the faithful above them in rest ».

3. Likewise, it seems *by reason*: because opposites, compared with one another and seen together, shine out the more and also adorn the universe: therefore if the wicked will have a punishment intense to the degree that can be conceived, and likewise the good their glory, and each is intensified in respect of the other; therefore both ought to see one another mutually.

4. Likewise, it is agreed that the good will rejoice and will praise God's justice, and the wicked likewise will grieve over the glory they have lost: therefore, if it does not happen that one rejoices and grieves except over what is known, both will know, namely the good the severity of justice, and the wicked the dignity of glory. But the good do not see this in themselves, nor the wicked in themselves: therefore it is agreed that they see one another.

**On the contrary:** 1. Between them there is a disproportionate distance: therefore, if presence is required for vision, it seems that they cannot see one another mutually.

2. Likewise, glory is a spiritual quality, just as grace is; but the quality of grace is not seen from without by one who does not have it: therefore neither is that of glory.

3. Likewise, the consideration of punishment strikes terror, and the consideration of glory begets joy; but in the wicked there will be no joy, in the good no terror: therefore etc. — *If you say* that « a thing is received according to the mode of the receiver, not of the received », and that therefore in the wicked it begets confusion and in the good joy; therefore if these two must be after the judgement, therefore afterwards they will know one another; which is against Gregory, as is had in the text.

4. Likewise, in the good there is compassion arising from the goodness of nature: therefore if the goodness of nature is not taken away, therefore compassion will be most vigorous in them: therefore it seems that, if they should see the torments of the wicked, they would grieve exceedingly. And this Gregory seems to say, and it is had in the text, that « they wish to pass over through the affection of mercy ».

### Conclusion

> *The elect see the punishments of the damned both now and after the judgement in God, unto the increase of their glory; but the damned now to some extent consider the glory of the elect, yet not after the judgement.*

**I respond:** It must be said that the consideration or knowledge of the glory of the blessed is a punishment *to the reprobate*, and the consideration or knowledge of the punishment of the reprobate is a joy *to the elect*; because the former consider *glory* under the aspect of *loss*, the latter *punishment* under the aspect of *divine vengeance*; whence: *The just man shall rejoice when he shall see the vengeance.* Since therefore the glory of the elect always remains and after the judgement will be more abundant; therefore the elect both now and then see the punishment of the reprobate, according to what is said in the last chapter of Isaiah; they see it, I say, in God, or in the eternal mirror, since it makes for the heaping up of their glory. The punishment of the reprobate likewise will be intensified after the judgement, and will be so intensified that it will not be permitted them to consider the glory of the blessed nor to seek help from them, as the rich man sought; because they will not be able to endure the magnitude of their own torments, so as to be free for other things; rather they will be wholly absorbed by their punishments. — The arguments are therefore to be conceded, that they know one another mutually.

1. To that which is objected on the contrary, that there is between them a disproportionate distance; it must be said that *the wicked* do not recognize the good by the intuition of presence, but by the consideration of the understanding, whereas *the good* recognize the wicked in the mirror and in God.

2. To that which is objected concerning glory, it must be said that they do not see the very *essence* of glory, but consider *the rest*; because they know that the others rejoice, while they themselves labour and grieve; and they know it as a sick man knows the health of another, which he does not have.

3. To that which is objected, that it begets grief etc.; the answer is plain; because the consideration *of good things* does not rest in the punishment, as *afflictive*, but is carried further, as *just and most excellently and worthily inflicted*; and such a consideration begets joy in one who loves. Likewise neither does the consideration *of evil things* rest in the good of glory as *good*, but as *lost*; and this consideration begets grief. — To that which is objected, that after the judgement they must see etc.; it must be said that then they will be absorbed by a greater punishment, so that it will no longer be permitted them to think upon the dignity of glory; yet they will always have in mind its loss and privation, so that they may be saddened.

4. To that which is objected, that to suffer with another belongs to the goodness of nature; it must be said that this is not true universally, unless it be understood of a nature capable of suffering.

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