Of the Fire of the Final Conflagration

Of the Fire of the Final Conflagration — St. Thomas Aquinas asks: Whether the world is to be cleansed?; Whether the cleansing of the world will be effected by fire?; Whether the fire whereby the world will be cleansed will be of the same species with elemental fire?; Whether that fire will cleanse also the higher heavens?; Whether that fire will consume the other elements?; Whether all the elements will be cleansed by that fire?; Whether the fire of the final conflagration is to follow the judgment?; Whether that fire will have such an effect on men as is described?; Whether that fire will engulf the wicked?.

We must now consider the fire of the final conflagration: and under this head there are nine points of inquiry:

Article 1: Whether the world is to be cleansed?

All renewal is effected by some kind of cleansing. But the elements will be renewed; hence it is written (Apoc. 21:1): "I saw a new heaven and a new earth: for the first heaven and the first earth was gone." Therefore the elements shall be cleansed.

Further, a gloss [*St. Augustine, De Civ. Dei xx, 16] on 1 Cor. 7:31, "The fashion of this earth passeth away," says: "The beauty of this world will perish in the burning of worldly flames." Therefore the same conclusion follows.

Since the world was, in a way, made for man's sake, it follows that, when man shall be glorified in the body, the other bodies of the world shall also be changed to a better state, so that it is rendered a more fitting place for him and more pleasant to look upon. Now in order that man obtain the glory of the body, it behooves first of all those things to be removed which are opposed to glory. There are two, namely the corruption and stain of sin---because according to 1 Cor. 15:50, "neither shall corruption possess incorruption," and all the unclean shall be without the city of glory (Apoc. 22:15)---and again, the elements require to be cleansed from the contrary dispositions, ere they be brought to the newness of glory, proportionately to what we have said with regard to man. Now although, properly speaking, a corporeal thing cannot be the subject of the stain of sin, nevertheless, on account of sin corporeal things contract a certain unfittingness for being appointed to spiritual purposes; and for this reason we find that places where crimes have been committed are reckoned unfit for the performance of sacred actions therein, unless they be cleansed beforehand. Accordingly that part of the world which is given to our use contracts from men's sins a certain unfitness for being glorified, wherefore in this respect it needs to be cleansed. In like manner with regard to the intervening space, on account of the contact of the elements, there are many corruptions, generations and alterations of the elements, which diminish their purity: wherefore the elements need to be cleansed from these also, so that they be fit to receive the newness of glory.

Article 2: Whether the cleansing of the world will be effected by fire?

It is written (Ps. 49:3): "A fire shall burn before Him, and a mighty tempest shall be around Him"; and afterwards in reference to the judgment (Ps. 49:4): "He shall call heaven from above, and the earth to judge His people." Therefore it would seem that the final cleansing of the world will be by means of fire.

Further, it is written (2 Pet. 3:12): "The heavens being on fire will be dissolved, and the elements shall melt with the burning heat." Therefore this cleansing will be effected by fire.

As stated above () this cleansing of the world will remove from it the stain contracted from sin, and the impurity resulting from mixture, and will be a disposition to the perfection of glory; and consequently in this threefold respect it will be most fitting for it to be effected by fire. First, because since fire is the most noble of the elements, its natural properties are more like the properties of glory, and this is especially clear in regard to light. Secondly, because fire, on account of the efficacy of its active virtue, is not as susceptible as the other elements to the admixture of a foreign matter. Thirdly, because the sphere of fire is far removed from our abode; nor are we so familiar with the use of fire as with that of earth, water, and air, so that it is not so liable to depreciation. Moreover, it is most efficacious in cleansing and in separating by a process of rarefaction.

Article 3: Whether the fire whereby the world will be cleansed will be of the same species with elemental fire?

Augustine says (De Civ. Dei xx, 16), and his words are contained in a gloss on 1 Cor. 7:31, that "the fashion of this world will perish in the burning of worldly flames." Therefore that fire will be of the same nature as the fire which is now in the world.

Further, just as the future cleansing is to be by fire, so was the past cleansing by water: and they are both compared to one another, 2 Pet. 3:5. Now in the first cleansing the water was of the same species with elemental water. Therefore in like manner the fire of the second cleansing will be of the same species with elemental fire.

We meet with three opinions on this question. For some say that the element of fire which is in its own sphere will come down to cleanse the world: and they explain this descent by way of multiplication, because the fire will spread through finding combustible matter on all sides. And this will result all the more then since the virtue of the fire will be raised over all the elements. Against this, however, would seem to be not only the fact that this fire will come down, but also the statement of the saints that it will rise up; thus (2 Pet. 3:10) it is declared that the fire of the judgment will rise as high as the waters of the deluge; whence it would seem to follow that this fire is situated towards the middle of the place of generation. Hence others say that this fire will be generated towards the intervening space through the focusing together of the rays of the heavenly bodies, just as we see them focused together in a burning-glass; for at that time in lieu of glasses there will be concave clouds, on which the rays will strike But this again does not seem probable: for since the effects of heavenly bodies depend on certain fixed positions and aspects, if this fire resulted from the virtue of the heavenly bodies, the time of this cleansing would be known to those who observe the movements of the stars and this is contrary to the authority of Scripture. Consequently others, following Augustine, say that "just as the deluge resulted from an outpouring of the waters of the world, so the fashion of this world will perish by a burning of worldly flames" (De Civ. Dei. xx, 16). This burning is nothing else but the assembly of all those lower and higher causes that by their nature have a kindling virtue: and this assembly will take place not in the ordinary course of things, but by the Divine power: and from all these causes thus assembled the fire that will burn the surface of this world will result. If we consider aright these opinions, we shall find that they differ as to the cause producing this fire and not as to its species. For fire, whether produced by the sun or by some lower heating cause, is of the same species as fire in its own sphere, except in so far as the former has some admixture of foreign matter. And this will of necessity be the case then, since fire cannot cleanse a thing, unless this become its matter in some way. Hence we must grant that the fire in question is simply of the same species as ours.

Article 4: Whether that fire will cleanse also the higher heavens?

"The heavenly bodies are not receptive of impressions from without" [*Cf. Sent. Philosop. ex Arist. collect. lit. c.---Among the works of Bede].

Further, a gloss on 2 Thess. 1:8, "In a flame of fire giving vengeance," says: "There will be in the world a fire that shall precede Him, and shall rise in the air to the same height as did the waters of the deluge." But the waters of the deluge did not rise to the height of the higher heavens but only 15 cubits higher than the mountain summits (Gn. 7:20). Therefore the higher heavens will not be cleansed by that fire.

The cleansing of the world will be for the purpose of removing from bodies the disposition contrary to the perfection of glory, and this perfection is the final consummation of the universe: and this disposition is to be found in all bodies, but differently in different bodies. For in some this indisposition regards something inherent to their substance: as in these lower bodies which by being mixed together fall away from their own purity. In others this indisposition does not regard something inherent to their substance; as in the heavenly bodies, wherein nothing is to be found contrary to the final perfection of the universe, except movement which is the way to perfection, and this not any kind of movement, but only local movement, which changes nothing intrinsic to a thing, such as its substance, quantity, or quality, but only its place which is extrinsic to it. Consequently there is no need to take anything away from the substance of the higher heavens, but only to set its movement at rest. Now local movement is brought to rest not by the action of a counter agent, but by the mover ceasing to move; and therefore the heavenly bodies will not be cleansed, neither by fire nor by the action of any creature, but in lieu of being cleansed they will be set at rest by God's will alone.

Article 5: Whether that fire will consume the other elements?

A gloss on 1 Cor. 7:31, "The fashion of this world passeth away," says: "The beauty, not the substance, passeth." But the very substance of the elements belongs to the perfection of the world. Therefore the elements will not be consumed as to their substance.

Further, this final cleansing that will be effected by fire will correspond to the first cleansing which was effected by water. Now the latter did not corrupt the substance of the elements. Therefore neither will the former which will be the work of fire.

There are many opinions on this question. For some say that all the elements will remain as to their matter, while all will be changed as regards their imperfection; but that two of them will retain their respective substantial form, namely air and earth, while two of them, namely fire and water, will not retain their substantial form but will be changed to the form of heaven. In this way three elements, namely air, fire, and water, will be called "heaven"; although air will retain the same substantial form as it has now, since even now it is called "heaven." Wherefore (Apoc. 21:1) only heaven and earth are mentioned: "I saw," says he, "a new heaven and a new earth." But this opinion is altogether absurd: for it is opposed both to philosophy---which holds it impossible for the lower bodies to be in potentiality to the form of heaven, since they have neither a common matter, nor mutual contrariety---and to theology, since according to this opinion the perfection of the universe with the integrity of its parts will not be assured on account of two of the elements being destroyed.

Consequently "heaven" is taken to denote the fifth body, while all the elements are designated by "earth," as expressed in Ps. 148:7,8, "Praise the Lord from the earth" and afterwards, "fire, hail, snow, ice," etc.

Hence others say that all the elements will remain as to their substance, but that their active and passive qualities will be taken from them: even as they say too, that in a mixed body the elements retain their substantial form without having their proper qualities, since these are reduced to a mean, and a mean is neither of the extremes. And seemingly the following words of Augustine (De Civ. Dei xx, 16) would seem in agreement with this: "In this conflagration of the world the qualities of the corruptible elements that were befitting our corruptible bodies will entirely perish by fire: and the substance itself will have those qualities that become an immortal body."

However, this does not seem probable, for since the proper qualities of the elements are the effects of their substantial form, it seems impossible, as long as the substantial forms remain, for the aforesaid qualities to be changed, except for a time by some violent action: thus in hot water we see that by virtue of its species it returns to the cold temperature which it had lost by the action of fire, provided the species of water remain. Moreover, these same elemental qualities belong to the second perfection of the elements, as being their proper passions: nor is it probable that in this final consummation the elements will lose anything of their natural perfection. Wherefore it would seem that the reply to this question should be that the elements will remain as to their substance and proper qualities, but that they will be cleansed both from the stain which they contracted from the sins of men, and from the impurity resulting in them through their mutual action and passion: because when once the movement of the first movable body ceases, mutual action and passion will be impossible in the lower elements: and this is what Augustine calls the "qualities of corruptible elements," namely their unnatural dispositions by reason of which they come near to corruption.

Article 6: Whether all the elements will be cleansed by that fire?

The gloss quoted above () on 2 Pet. 3:12 declares that "this fire will engulf the four elements."

Some [*St. Bonaventure, Sentent. iv, D, 47, , ] say that the fire in question will rise to the summit of the space containing the four elements: so that the elements would be entirely cleansed both from the stain of sin by which also the higher parts of the elements were infected (as instanced by the smoke of idolatry which stained the higher regions), and again from corruption, since the elements are corruptible in all their parts. But this opinion is opposed to the authority of Scripture, because it is written (2 Pet. 3:7) that those heavens are "kept in store unto fire," which were cleansed by water; and Augustine says (De Civ. Dei xx, 18) that "the same world which perished in the deluge is reserved unto fire." Now it is clear that the waters of the deluge did not rise to the summit of the space occupied by the elements, but only 15 cubits above the mountain tops; and moreover it is known that vapors or any smoke whatever rising from the earth cannot pierce the entire sphere of fire so as to reach its summit; and so the stain of sin did not reach the aforesaid space. Nor can the elements be cleansed from corruptibility by the removal of something that might be consumed by fire: whereas it will be possible for the impurities of the elements arising from their mingling together to be consumed by fire. And these impurities are chiefly round about the earth as far as the middle of the air: wherefore the fire of the final conflagration will cleanse up to that point, since the waters of the deluge rose to a height which can be approximately calculated from the height of the mountains which they surpassed in a fixed measure.

We therefore grant the First Objection.

Article 7: Whether the fire of the final conflagration is to follow the judgment?

It is written (Ps. 96:3): "A fire shall go before Him."

Further, the resurrection will precede the judgment, else every eye would not see Christ judging. Now the burning of the world will precede the resurrection, for the saints who will rise again will have spiritual and impassible bodies, so that it will be impossible for the fire to cleanse them, and yet the text (Sent. iv, D, 47) quotes Augustine (De Civ. Dei xx, 18) as saying that "whatever needs cleansing in any way shall be cleansed by that fire." Therefore that fire will precede the judgment.

The fire in question will in reality, as regards its beginning, precede the judgment. This can clearly be gathered from the fact that the resurrection of the dead will precede the judgment, since according to 1 Thess. 4:13-16, those who have slept "shall be taken up . . . in the clouds . . . into the air . . . to meet Christ coming to judgment." Now the general resurrection and the glorification of the bodies of the saints will happen at the same time; for the saints in rising again will assume a glorified body, as evidenced by 1 Cor. 15:43, "It is sown in dishonor, it shall rise in glory": and at the same time as the saints' bodies shall be glorified, all creatures shall be renewed, each in its own way, as appears from the statement (Rom. 8:21) that "the creature . . . itself shall be delivered from the servitude of corruption into the liberty of the glory of the children of God." Since then the burning of the world is a disposition to the aforesaid renewal, as stated above (); it can clearly be gathered that this burning, so far as it shall cleanse the world, will precede the judgment, but as regards a certain action thereof, whereby it will engulf the wicked, it will follow the judgment.

Article 8: Whether that fire will have such an effect on men as is described?

This fire of the final conflagration, in so far as it will precede the judgment, will act as the instrument of Divine justice as well as by the natural virtue of fire. Accordingly, as regards its natural virtue, it will act in like manner on the wicked and good who will be alive, by reducing the bodies of both to ashes. But in so far as it acts as the instrument of Divine justice, it will act differently on different people as regards the sense of pain. For the wicked will be tortured by the action of the fire; whereas the good in whom there will be nothing to cleanse will feel no pain at all from the fire, as neither did the children in the fiery furnace (Dan. 3); although their bodies will not be kept whole, as were the bodies of the children: and it will be possible by God's power for their bodies to be destroyed without their suffering pain. But the good, in whom matter for cleansing will be found, will suffer pain from that fire, more or less according to their different merits.

On the other hand, as regards the action which this fire will have after the judgment, it will act on the damned alone, since the good will all have impassible bodies.

Article 9: Whether that fire will engulf the wicked?

are the words of Ps. 96:3, where it is said of this fire that it "shall burn His enemies round about."

Further, it is written (Dan. 7:10): "A swift stream of fire issued forth from before Him"; and a gloss adds, "to drag sinners into hell." Now the passage quoted refers to that fire of which we are now speaking, as appears from a gloss which observes on the same words: "In order to punish the wicked and cleanse the good." Therefore the fire of the final conflagration will be plunged into hell together with the wicked

The entire cleansing of the world and the renewal for the purpose of cleansing will be directed to the renewal of man: and consequently the cleansing and renewal of the world must needs correspond with the cleansing and renewal of mankind. Now mankind will be cleansed in one way by the separation of the wicked from the good: wherefore it is said (Lk. 3:17): "Whose fan is in His hand, and He will purge His poor, and will gather the wheat," i.e. the elect, "into His barn, but the chaff," i.e. the wicked, "He will burn with unquenchable fire." Hence it will be thus with the cleansing of the world, so that all that is ugly and vile will be cast with the wicked into hell, and all that is beautiful and noble will be taken up above for the glory of the elect: and so too will it be with the fire of that conflagration, as Basil says in Ps. 28:7, "The voice of the Lord divideth the flame of fire," because whatever fire contains of burning heat and gross matter will go down into hell for the punishment of the wicked, and whatever is subtle and lightsome will remain above for the glory of the elect.