Of the Knowledge Which, After Rising Again, Men Will Have at the Judgment Concerning Merits and Demerits

Of the Knowledge Which, After Rising Again, Men Will Have at the Judgment Concerning Merits and Demerits — St. Thomas Aquinas asks: Whether after the resurrection every one will know what sins he has committed?; Whether every one will be able to read all that is in another's conscience?; Whether all merits and demerits, one's own as well as those of others, will be seen by anyone at a single glance?.

In the next place we must treat of those things which follow the resurrection. The first of these to be considered will be the knowledge, which after rising again, men will have at the judgment, concerning merits and demerits; the second will be the general judgment itself, as also the time and place at which it will be; thirdly we shall consider who will judge and who will be judged; fourthly we shall treat of the form wherein the judge will come to judge; and fifthly we shall consider what will be after the judgment, the state of the world and of those who will have risen again.

Under the first head there are three points of inquiry:

Article 1: Whether after the resurrection every one will know what sins he has committed?

Augustine says (De Civ. Dei xx) that "a kind of Divine energy will come to our aid, so that we shall recall all of our sins to mind."

Further, as human judgment is to external evidence, so is the Divine judgment to the witness of the conscience, according to 1 Kings 16:7, "Man seeth those things that appear, but the Lord beholdeth the heart." Now man cannot pass a perfect judgment on a matter unless evidence be taken on all the points that need to be judged. Therefore, since the Divine judgment is most perfect, it is necessary for the conscience to witness to everything that has to be judged. But all works, both good and evil, will have to be judged (2 Cor. 5:10): "We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil." Therefore each one's conscience must needs retain all the works he has done, whether good or evil.

According to Rom. 2:15,16, "In the day when God shall judge" each one's conscience will bear witness to him and his thoughts will accuse and defend him. And since in every judicial hearing, the witness, the accuser, and the defendant need to be acquainted with the matter on which judgment has to be pronounced, and since at the general judgment all the works of men will be submitted to judgment, it will behoove every man to be cognizant then of all his works. Wherefore each man's conscience will be as a book containing his deeds on which judgment will be pronounced, even as in the human court of law we make use of records. Of these books it is written in the Apocalypse (20:12): "The books were opened: and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books [Vulg.: 'book'], according to their works." According to Augustine's exposition (De Civ. Dei xx) the books which are here said to be opened "denote the saints of the New and Old Testaments in whom God's commandments are exemplified." Hence Richard of St. Victor (De judic. potest.) says: "Their hearts will be like the code of law." But the book of life, of which the text goes on to speak, signifies each one's conscience, which is said to be one single book, because the one Divine power will cause all to recall their deeds, and this energy, in so far as it reminds a man of his deeds, is called the "book of life" [*Cf. ]. Or else we may refer the first books to the conscience, and by the second book we may understand the Judge's sentence as expressed in His providence.

Article 2: Whether every one will be able to read all that is in another's conscience?

A gloss on 1 Cor. 4:5, "will . . . bring to light the hidden things of darkness," says: "Deeds and thoughts both good and evil will then be revealed and made known to all."

Further, the past sins of all the good will be equally blotted out. Yet we know the sins of some saints, for instance of Magdalen, Peter, and David. Therefore in like manner the sins of the other elect will be known, and much more those of the damned.

At the last and general judgment it behooves the Divine justice, which now is in many ways hidden, to appear evidently to all. Now the sentence of one who condemns or rewards cannot be just, unless it be delivered according to merits and demerits. Therefore just as it behooves both judge and jury to know the merits of a case, in order to deliver a just verdict, so is it necessary, in order that the sentence appear to be just, that all who know the sentence should be acquainted with the merits. Hence, since every one will know of his reward or condemnation, so will every one else know of it, and consequently as each one will recall his own merits or demerits, so will he be cognizant of those of others. This is the more probable and more common opinion, although the Master (Sent. iv, D, 43) says the contrary, namely that a man's sins blotted out by repentance will not be made known to others at the judgment. But it would follow from this that neither would his repentance for these sins be perfectly known, which would detract considerably from the glory of the saints and the praise due to God for having so mercifully delivered them.

Article 3: Whether all merits and demerits, one's own as well as those of others, will be seen by anyone at a single glance?

A gloss on Job 8:22, "They . . . shall be clothed with confusion," says: "As soon as they shall see the Judge, all their evil deeds will stand before their eyes." Now they will see the Judge suddenly. Therefore in like manner will they see the evil they have done, and for the same reason all others.

Further, Augustine (De Civ. Dei xx) considers it unfitting that at the judgment a material book should be read containing the deeds of each individual written therein, for the reason that it would be impossible to measure the size of such a book, or the time it would take to read. But in like manner it would be impossible to estimate the length of time one would require in order to consider all one's merits and demerits and those of others, if one saw these various things one after the other. Therefore we must admit that each one sees them all at the same time.

There are two opinions on this question. For some say that one will see all merits and demerits, both one's own and those of others, at the same time in an instant. This is easily credible with regard to the blessed, since they will see all things in the Word: and consequently it is not unreasonable that they should see several things at the same time. But with regard to the damned, a difficulty presents itself, since their intellect is not raised so that they can see God and all else in Him. Wherefore others say that the wicked will see all their sins and those of others generically at the same time: and this suffices for the accusation or absolution necessary for the judgment; but that they will not see them all down to each single one at the same time. But neither does this seem consonant with the words of Augustine (De Civ. Dei xx), who says that they will count them all with one glance of the mind; and what is known generically is not counted. Hence we may choose a middle way, by holding that they will consider each sin not instantaneously, but in a very short time, the Divine power coming to their aid. This agrees with the saying of Augustine (De Civ. Dei xx) that "they will be discerned with wondrous rapidity." Nor is this impossible, since in a space of time, however short, is potentially an infinite number of instants. This suffices for the replies to the objections on either side of the question.