PROLOGUE
Reverend in Christ the father of brother John, the master of the order of preacher brothers, brother Thomas de Aquinas with due reverence prepared himself for obedience. I received your father's letter on the Wednesday before Easter, while the Masses were being celebrated, containing many articles interspersed with a card, to which you ordered me to reply to each one, in the form of the reply: namely, whether they are saints of that opinion or opinion which the article contains. And if they are holy or not of that opinion or opinion which the article contains; or I of that opinion or opinion. And if I am not, can it be said tolerably? I took care to reply to these articles immediately on the following day, according to the form delivered by you, leaving aside other occupations, according to what occurred to me. However, it would have been easier for me to answer if it had pleased you to write down the reasons by which the said articles are either asserted or contested. For in this way I should have been able to respond more to the intention of the doubters. Nevertheless, as far as I was able to perceive, I took care to answer in detail what causes doubt; protesting this at the outset, however, that the majority of these articles do not pertain to the doctrine of faith, but rather to the dogmas of the philosophers. But it does much harm to assert or deny such things as do not pertain to the doctrine of piety as belonging to the sacred doctrine. For Augustine says in V Confess., ch. 5. When I hear of any such Christian , that is, what the philosophers have said about the sky or the stars, and about the movements of the sun and the moon, who does not know, and who feels one thing for another, I patiently look at the thinking man: nor do I see that he is obstinate, when it comes to you, Lord, creator of us all . But if he thinks that these things belong to the doctrine of piety itself, and dares to assert more obstinately what he does not know . But Augustine makes it clear that he is opposed to the letter in 1 on Genesis, ch. 19: It is disgraceful , he says, exceedingly and perniciously, and most to be avoided, that any unbeliever should hear a Christian talking about these things as if according to the Christian literature, so delirious, that, as it is said, he can hardly contain his laughter when he sees the whole sky wandering. And it is not so troublesome that a man should be seen as wandering; but that our authors are believed to have felt such things from those who are abroad; and with the great destruction of those whose safety we have endeavored to secure, they are reproached as uneducated, and rejected . Hence it seems to me safer that these things which the philosophers felt more generally, and do not contradict our faith, nor should it be asserted that the dogmas of the faith, although sometimes they are introduced under the name of philosophers; nor is it to be denied that it is contrary to faith; lest the wise men of this world should be given occasion to despise the doctrine of faith.
ARTICLE 1
[70613] Of the 43 articles, a. 1 arg.
The first article proposed in the schedule is, whether God moves any body immediately.
[70614] Of the 43 articles, a. 1 to Arg.
To which it seems to be answered, that the common order instituted by God has this, that the corporeal creature may be moved by him through the medium of the spirit. For Augustine says in III De Trinit., ch. 4: Just as the coarser and lower bodies are governed in a certain order by the finer and higher ones, so all bodies are governed by the rational spirit of life . and 8 on Genes. literally, chap. 22, says that God put the spiritual creature before the corporeal . Nor, however, is the divine power bound to this order, that he may sometimes do something outside the order of secondary causes, when he pleases; as is evident in the miraculous works. For Augustine says, 26 against Faustus: We call the nature known to us the usual course of nature, against which God, when he does something, is called great or wonderful .
ARTICLE 2
[70615] Of the 43 articles, a. 2 arg.
The second article is, whether all things that move naturally are moved by the ministry of the angels who move the heavenly bodies.
ARTICLE 3
[70616] Of the 43 articles, a. 3 arguments
The third article is whether angels are the movers of the heavenly bodies.
[70617] Of the 43 articles, a. 3 to Arg.
These two articles seem to be answered at the same time, because the second depends on the third, and the third on the first. For if bodies are governed by God by means of a spiritual creature; But the movement of bodies belongs to the very work of the divine government, as Augustine says (Genes 8). literally, the consequence is that God moves the heavenly bodies through the spiritual creature. And there Augustine expressly says: just as the body moves through time and place, yet the spirit itself is not constituted through time; thus through time he moves the created spirit, yet the creator spirit does not move through time or through place . Damascene denies that the heavenly bodies are indeed animated in the 2nd book, ch. 6, although Augustine leaves this open to doubt in II super Genes. literally chap. 18 But I remember that I had never read that the heavenly bodies were moved by a spiritual creature, denied by any of the saints or philosophers. Therefore, supposing that the angels move the heavenly bodies, this turns into a doubt for no wise man that all the natural movements of the lower bodies are caused by the movement of the celestial body. which has been proved both by reason by the philosophers, and is evident by experiment, and is confirmed by the authorities of the saints: because, as has been said, Augustine in iii De Trinit. He says that the coarser and lower bodies are governed in a certain order by the finer and higher ones . and Dionysius says, chapter IV. of the divine names, which the ray of the sun contributes to the generation of sensible bodies, and to life itself it moves, and nourishes, and increases and perfects. Hence it follows that all things that are naturally moved are moved by the ministry of the angels who move the heavenly bodies.
ARTICLE 4
[70618] Of the 43 articles, a. 4 arg.
The fourth article is whether it has been infallibly proved that angels are the movers of the heavenly bodies among some.
ARTICLE 5
[70619] Of the 43 articles, a. 5 arg.
The fifth article is whether it has been infallibly proved that angels are the movers of the heavenly bodies, supposing that God is not the immediate mover of those bodies.
[70620] Of the 43 articles, a. 5 to Arg.
To these I answer that both Platonic and Peripatetic philosophers tried to prove this by reasons which they thought effective: and their reasons are based on the aforesaid order of things, namely, that God governs the lower things by the higher ones, as the holy teachers also teach. Now that the heavenly bodies are moved by their nature alone, like the heavy and the light, is absolutely impossible: whence, unless they are moved directly by God, it follows that either the heavenly bodies are animated, and are moved by their own souls; or that they are moved by angels, which is better said. There were, however, some philosophers who maintained that the first body of the heavenly bodies was moved by God, not by means of another intelligence, but by means of the proper soul; but other heavenly bodies are moved by mediating intelligences and souls.
ARTICLE 6
[70621] Of the 43 articles, a. 6 arg.
The sixth article is whether all the lower things, naturally produced by the way of motion, are governed by angels mediating the motions of the heavenly bodies.
ARTICLE 7
[70622] Of the 43 articles, a. 7 arguments
The seventh article is, whether all the lower things which are naturally brought into existence, are made by angels, mediating the motions of the heavenly bodies, according to what is attributed to natural causes; that is, they are brought up from power into action.
[70623] Of the 43 articles, a. 7 to Arg.
The answer to these also depends on the premises. For if the heavenly bodies by their motion are the cause of generation and corruption and of all the lower natural motions, it follows that if the angels are the cause of the motion of heaven, they are also the cause of the generation and corruption and of all the natural motions of the lower bodies: whence Gregory also says in the 4th of the dialogues, that in this visible world nothing can be arranged except by an invisible creature . And to say briefly, all the aforesaid articles do little or nothing for the doctrine of faith, but are thoroughly physical.
ARTICLE 8
[70624] Of the 43 articles, a. 8 arg.
The eighth article is whether, in the order of nature, the carpenter could move his hand to work something without the angelic ministry moving the heavenly bodies.
[70625] Of the 43 articles, a. 8 to Arg.
This seems to be answered by a distinction. For the fact that someone could not move his hand can be in two ways. In the first way, from the failure of the moving soul, namely, that the soul's motive power of the body fails; and under this understanding what is said is false: for the soul of the builder moves his hand by free will, which is subject neither to heavenly bodies nor to angels, but to God alone. In another way it can be understood from the lack of a bodily member; just as a man who has a tied or dry hand cannot move it: and in this way, when the movement of the heavens ceased, the organ of the body could not be moved by the soul, because it would not remain alive. because the heavenly bodies move the lower bodies to life, as is clear from the authority of Dionysius cited above. If, however, by divine power, apart from the order of nature, the body of man should remain alive when the motion of the heavens ceases, and be preserved in that disposition in which it is moved by the soul, man could by free will move any part of the body.
ARTICLE 9
[70626] Of the 43 articles, a. 9 arg.
The ninth article is whether we have all external benefits naturally reduced from power to act by angels moving the heavenly bodies.
[70627] Of the 43 articles, a. 9 to Arg.
I say that the answer to this also depends on the premises. For to be naturally led from power to act is nothing else than to be naturally moved. If, therefore, every natural movement of the lower bodies is caused by the movement of the higher bodies, it follows that such benefits come from the ministry of the Angels who move the heavenly bodies.
ARTICLE 10
[70628] Of the 43 articles, a. 10 silver
The tenth article is whether, because of the aforesaid benefits which we have through the Angels, we ought to revere them.
[70629] Of the 43 articles, a. 10 to Arg.
To this the answer is plain: because we ought not to revere them with the reverence of the Latria, as the authors of the said benefits, but as the ministers of the reverence of the Dulia, because we ought to love them on account of these benefits. For Augustine says in 1 De Doctr. Christian: in the precept that we ought to love our neighbor, the holy angels are also contained, from whom so many duties of mercy are entrusted to us .
ARTICLE 11
[70630] Of the 43 articles, a. 11 arg.
The eleventh article is, whether the Angels moving the heavenly bodies, mediating the movements of the heavenly bodies, are the makers of all human bodies naturally produced into being, according to what is attributed to natural causes to do, that is, they are the bringers from power into act.
ARTICLE 12
[70631] Of the 43 articles, a. 12 arg.
The twelfth article is, whether the Angels, who move the heavenly bodies, mediate the movements of the heavenly bodies, are also the makers of all the irrational animals that move or live both in the sea and on the land, naturally produced into being.
ARTICLE 13
[70632] Of the 43 articles, a. 13 arg.
Thirdly, the tenth, or even all the things that grow on the earth in the same way.
ARTICLE 14
[70633] Of the 43 articles, a. 14 arg.
The fourteenth, or even of all the metals, and the rest.
[70634] Of the 43 articles, a. 14 to Arg.
There is one answer to all these articles. Because since the heavenly bodies are the cause of the generation of the lower bodies, as is clear from the authority of Dionysius cited above, it follows that the Angels moving the heavenly bodies are also the cause of this generation: whence Augustine says in the book 833 of the Questions that every visible thing in this world has angelic power over it. in charge
ARTICLE 15
[70635] Of the 43 articles, a. 15 arg.
The fifth and tenth article is whether an angel has infinite power below.
[70636] Of the 43 articles, a. 15 to Arg.
To which it must be said that this can be understood in two ways. In one way, that the virtue of an angel is not comprehensible to any of the inferiors; and in this way it is brought forth in the book of causes, and by the Platonic philosophers: and Dionysius says, chap. 6. of the celestial hierarchy: indeed how many and what are the ornaments of supercelestial substances, and how they are completed according to the hierarchies themselves, I mean to know clearly only the divine hierarchy of them; moreover, they also knew their own virtues and illuminations, and their holy and supermundane good order . For it is impossible for us to know the ministries of the heavenly minds. For this is said to be infinite to each one, which is incomprehensible to him. In another way it can be understood that it has infinite power above those which are below it; and this is false and erroneous. The virtue of an Angel could also be said to be infinite below, because it is not limited by any corporeal matter in which it is received, as the virtues of material forms are finite. However, the angel's power is simply finite according to the measure of his essence, which is finite.
ARTICLE 16
[70637] Of the 43 articles, a. 16 arg.
The sixteenth article is whether an angel can move the whole mass of the earth, and even the globe of the moon, although he never moved or will move.
[70638] Of the 43 articles, a. 16 to Arg.
It seems to be said to me that this cannot be done by its own natural power: because no power of a creature can change the order of the principal parts of the universe, to which it belongs that the earth is placed in the middle. However, it seems to me that the opposite can be tolerated without danger to faith, if he refers his intention to the amount of weight, and not to the aforesaid order of the universe. For it is certain that by his natural power an angel can move the earth of some weight; but as far as the amount of weight it can move, it cannot be determined by us. But if we ask about the circular motion, by which the said order is not varied, it seems that the earth naturally rests, as the philosopher wishes in Lib. from the sky.
ARTICLE 17
[70639] Of the 43 articles, a. 17 arg.
The seventeenth article is about the number of virtues.
[70640] Of the 43 articles, a. 17 to Arg.
It seems to me that this can be said quite probably; nor do I see what inconvenient thing follows from this, since even Origen expounding it on Matt. 24, 29: the virtues of the heavens will be moved , he says, because it is appropriate for the rational virtues of the heavens to suffer astonishment removed from their primary functions . However, this does not seem to be asserted at all.
ARTICLE 18
[70641] Of the 43 articles, a. 18 arg.
The eighteenth article is whether Eccl. 1:6: the spirit goes around , it can be explained in this way: the spirit, for example, angelic, goes around the sky, and by going around it causes the sky to move.
[70642] Of the 43 articles, a. 18 to Arg.
I do not see why this explanation cannot be sustained; especially when Augustine says in 1 above Gen. literally chap. 20, that therefore the words of the Scriptures are expounded in many ways, that they may restrain themselves from ridicule, inflated by secular literature .
ARTICLE 19
[70643] Of the 43 articles, a. 19 arg.
The nineteenth article is whether, if the motion of the heavens were to cease, all iron, according to the order of nature, would be resolved into elements in an instant.
ARTICLE 20
[70644] Of the 43 articles, a. 20 silver
The twentieth article is whether the same should be true of every corruptible element.
ARTICLE 21
[70645] Of the 43 articles, a. 21 arg.
The twenty-first article is whether the whole world is the same in regard to corruption.
ARTICLE 22
[70646] Of the 43 articles, a. 22 arg.
The twenty-second article is whether, if there were no light from the stars, according to the order of nature all corruptible men would instantly die.
ARTICLE 23
[70647] Of the 43 articles, a. 23 arg.
The twenty-third article is whether all animals are likewise irrational.
[70648] Of the 43 articles, a. 23 to Arg.
The answer to all these is the same. For as has been said, the higher bodies, by their motion and light, are the cause of generation and corruption, and of bodily life in the lower bodies. There is no doubt, therefore, that if such a cause were removed, the effect would be removed: especially since it seems very consistent with faith, according to which we suppose, that when the form of this world passes away, and the motion of heaven ceases by the will of God, only the renewed elements will remain, and men will be made immortal by divine power. But if force is made in what is said to be in the instant, it is said that although such a resolution is not in the instant, since it is a movement, yet its principle may be in the instant.
ARTICLE 24
[70649] Of the 43 articles, a. 24 arg.
The twenty-fourth article is, whether after the day of judgment all the bodies of the saints will be incorruptible by nature, or naturally, because the movement of heaven, which is the cause of corruption, will cease.
ARTICLE 25
[70650] Of the 43 articles, a. 25 silver
The twenty-fifth article, or likewise the bodies of the damned.
[70651] Of the 43 articles, a. 25 to Arg.
To this it seems to be said, that when something is said to be incorruptible by nature, it is signified that by nature it is the cause of incorruption; when the preposition indicates the cause. Now there is a twofold cause: namely, by itself, and by accident. It is in itself the cause of something that is directly the cause of it through its power, just as water is the cause of cooling; but by accident it is the cause of something which indirectly causes it, for example by removing the opposite cause; as removing the fire from the house is the cause of its cooling. Therefore, when it is said that the motion of the heavens has ceased, the body of man is incorruptible by nature, if he says that the cause is by itself, it is false: for the power of created nature does not extend to this, so that it can cause the incorruption of a body composed of opposites. But if he says the cause is by accident, then in some way what is said is true; because when the universal cause of natural corruption is removed, the corruption is removed. In this sense also it would be better to say negatively than privatively; suppose it were said thus: when the motion of heaven ceases, the body of man, if it remains by divine power, will not be corruptible by nature. True, since that which is by itself is always preferred to that which is by accident, it seems rather to be said that it will be corruptible by nature, but incorruptible by grace, or justice. Or if the contrary is said, it must be said with determination expressing a sound sense.
ARTICLE 26
[70652] Of the 43 articles, a. 26 arg.
The twenty-sixth article is, whether the damned in their bodies in Hell shall feel the punishments of fire through the apprehension and reception of the species of fire in an afflictive and hurtful manner.
[70653] Of the 43 articles, a. 26 to Arg.
To this it must be said that when according to faith we say that the bodies of the damned in Hell suffer affliction from fire, and do not consume time, according to Augustine, 21 of Civit. God, c. 2: Human bodies will not only never be dissolved by death, but will also endure in the torments of eternal fires . It is also necessary to remove that which could complete it, namely, the transformation of the nature of bodies. And I don't see what the article has to slander.
ARTICLE 27
[70654] Of the 43 articles, a. 27 arg.
The twenty-seventh article is whether Christ's judgment in the judgment will be corporal or spiritual.
[70655] Of the 43 articles, a. 27 to Arg.
It is said that although it may be both, it seems more probable that it is spiritual, because other things which are then acted upon are acted spiritually by divine power. For as Augustine says, 20 De Civit. God, c. 14: By divine power it will happen that each one's deeds, whether good or bad, will be recalled to memory, and will be perceived with wonderful speed by the insight of the mind, so that knowledge may accuse or excuse the conscience, and thus all and each may be judged at the same time .
ARTICLE 28
[70656] Of the 43 articles, a. 28 arg.
The twenty-eighth article is whether Christ came to take away only original sin principally, or more principally among all the sins which he came to take away.
[70657] Of the 43 articles, a. 28 to Arg.
To which we must say that Christ, insofar as he is in himself, came to take away all sins. For the gift of Christ, as the Apostle says, Rom. 5, 15, Adam's sin exceeds: for only one from one into condemnation; but grace from many transgressions into justification. But the greater it is, the more principal it comes against any sin. But the sin which is originally contracted, although it is less serious and liable to punishment, is nevertheless the greatest in the community, according to the apostle Rom. 5, 12: in which all have sinned . And as far as this can be said, that Christ came principally to take away the original: whence above that John 1:29: Behold he who takes away the sin of the world , says the Gloss: the sin of the world is called original sin, which is common to the whole world .
ARTICLE 29
[70658] Of the 43 articles, a. 29 arg.
The twenty-ninth article is whether the names of the saints are written with the finger of God in the heavens in honor of them.
[70659] Of the 43 articles, a. 29 to Arg.
It seems to me that it is not true. If, however, it is said that it is so, there is no danger.
ARTICLE 30
[70660] Of the 43 articles, a. 30 silver
The thirtieth article is whether the names of the wicked existing in Hell are written by the finger of God on the earth to their reproach.
[70661] Of the 43 articles, a. 30 to Arg.
I do not think that this is true, if it is understood physically. However, faith stops at nothing, as it seems to me.
ARTICLE 31
[70662] Of the 43 articles, a. 31 arg.
The thirty-first article is whether Hell is in the center or around the center of the earth.
[70663] Of the 43 articles, a. 31 to Arg.
To this it seems to be said that the place of Hell is below the earth; whence Augustine in the book of Retractions II, ch. 24 says: Of the Underworld, it seems, I ought rather to have said that they are under the earth, than to explain why they are said to be under the earth . However, where Hell is, whether around the center of the earth or around the surface, I do not think that it has anything to do with the doctrine of faith: and it is superfluous to worry about such things by asserting or disproving them.
ARTICLE 32
[70664] Of the 43 articles, a. 32 arg.
The thirty-second article is whether it is permissible to debate whether the soul of Christ is from the translation, determining what is true.
[70665] Of the 43 articles, a. 32 to Arg.
This article is questionable. For if it is understood that it is permissible to argue and determine that this is true, that the soul of Christ is from translation, it is erroneous, because the soul of no man is from translation: therefore much less the soul of Christ, whose body is also formed by the power of the Holy Spirit. But if it is understood that it is permissible to debate whether the soul of Christ is from the translation, and to determine about this what the Catholic faith truly holds, namely that it is not, I do not see why this is not permissible, since every day in the schools of the teachers there is a debate about the Trinity and other articles of faith. not because of doubt, but because of the understanding and manifestation and confirmation of the truth. However, this might accidentally be a bad thing in some case: for example, if such discussions were held in the presence of the simple and ready to err.
ARTICLE 33
[70666] Of the 43 articles, a. 33 arg.
The thirty-third article is whether that word of the philosopher concerning animals Lib. Chapter 16 6, namely: the body of the sperm, with which the spirit goes forth, which is the virtue of the principle of the soul, which is separated from the body and is a divine thing; and the intellect is called such , it can or ought to be explained in this way, that is: that spirit or formative power is called the intellect by similitude, because just as the intellect works without an organ, so does that power.
[70667] Of the 43 articles, a. 33 to Arg.
It is said that this authority of the philosopher is explained in this way in his Commentator on Meteors VII. Nor is it called a divine thing because God is by essence, but by a certain participation in similitude; just as everything great and admirable is usually called divine. Nor do I see what pertains to the doctrine of faith, how the words of the philosopher are explained.
ARTICLE 34
[70668] Of the 43 articles, a. 34 arg.
The thirty-fourth article is whether something of the substance of heaven enters into the composition of a body naturally composed of the four elements through the effect of its power.
ARTICLE 35
[70669] Of the 43 articles, a. 35 arg.
The thirty-fifth article is whether something of the substance of heaven enters into the composition of a living and animate body.
[70670] Of the 43 articles, a. 35 to Arg.
It is said that when something is said about the substance of heaven, if this preposition de designates a material cause, then I believe it to be false, but not dangerous, nor contrary to faith. But if it indicates the attitude of the efficient cause, then I think it is not only true, but necessary, as is clear from the authority of Dionysius quoted above: and this sense is determined by what is said, by the effect of his power .
ARTICLE 36
[70671] Of the 43 articles, a. 36 arg.
The thirty-sixth article is whether the glorified bodies of the saints will shine more than the sun, and the sun seven times more than now, and the bodies of the saints seven times more than the sun then.
[70672] Of the 43 articles, a. 36 to Arg.
It is said of the first, that Chrysostom, expounding that Matt. 13:43: then the righteous will shine like the sun in the kingdom of their father , he says: not because it is only like the sun, but because we know nothing brighter than this star . As for the other things that follow, it does not occur why they cannot be safely said; especially since in the renewal of the world it is certain, according to Catholic doctrine, that the whole corporeal creature will be improved, which awaits the revelation of the sons of God , as it is said in Rom. 8, 19. Jerome also says on that Matt. 24, 29: the sun will be darkened, and the moon will not give its light: this will not happen with a diminution of light, when we read that the sun will have seven times the light; but in comparison with the true light, everything will appear dark to the sight .
ARTICLE 37
[70673] Of the 43 articles, a. 37 arg.
The thirty-seventh article is whether the angels whom Mary Magdalene saw around the tomb of the Lord after his resurrection comforted her with tearful voices.
[70674] Of the 43 articles, a. 37 to Arg.
To this it seems to me that it must be said that the things which happen in the apparition of angels are to be referred to a certain meaning, not to the property of their substance, as is clear from Dionysius, ult. chap. Cael. Hierarch.; whence, as in the sacred Scriptures, certain things are read by similitude concerning God to anger or sadness, or to something human; so also nothing prevents that in the apparitions of angels something of this kind is shown for some meaning. And although the signs of joy for the news of the resurrection are more appropriate to the Angels because of the thing announced, nothing prevents them from showing some signs of pain, so that they show themselves to the weeping woman, such as she presented herself inwardly, as Gregory says of the Lord appearing to the two disciples in the image of the stranger.
ARTICLE 38
[70675] Of the 43 articles, a. 38 arg.
The thirty-eighth article is, whether a man would be able to see with the eye of the mind all that is done in the heart of man, having an outward impression on the body, if he had keen vision like the Devil.
[70676] Of the 43 articles, a. 38 to Arg.
Concerning this, Augustine says thus in his book on the divination of demons: The dispositions of men are not only uttered by voice, but also conceived by thought. which, when they are expressed in the body from the soul, are lost with all ease ; and in book II of the Retractions c. 30 says: it has been discovered by some experiments that these come to the notice of the demons. It is true that certain signs are given from the body of those who think, perceptible to them, but hidden to us. But whether they know other things in particular, it is either very difficult for men to find out, or it cannot be found at all . From which it is clear that demons can know the thoughts of the heart which are manifested by certain bodily movements. Nor is this surprising, since even subtle physicians can detect the inner passions of the soul by the pulse; and it is called Eccles. 19, 26: a man is known by his sight, and a man is known by the meeting of his face .
ARTICLE 39
[70677] Of the 43 articles, a. 39 arg.
The thirty-ninth article is whether, although Mars is immediately above the sun as regards position, he is still immediately above the moon as regards rulership in the first hour of Mars.
[70678] Of the 43 articles, a. 39 to Arg.
To this it seems to be said that if the dominion of Mars and the moon is referred to free will, it is erroneous. But if reference is made to corporeal and natural things, no absurdity follows in the doctrine of faith. For Augustine says, 5 de Civ. God, c. 6. It cannot be said that certain stars are strong because of the mere difference of bodies . nay, even this is true according to the order of the days; for when the seven planets are assigned seven hours according to the astrologers, since there are twenty-four hours in the natural day, it follows that on the first day the moon has dominion in the twenty-second hour of the day, just as it does in the first of the same day: hence, starting again from Saturn, the twenty-third hour will be assigned to him, and the twenty-fourth to Jupiter , the first day of the following Tuesday will be deputed. But this has nothing to do with the doctrine of faith, neither to assert nor to disprove.
ARTICLE 40
[70679] Of the 43 articles, a. 40 silver
The article of Lent is whether there will be bodily weeping in Hell as to the resolution of tears.
[70680] Of the 43 articles, a. 40 to Arg.
I think that it will not be: because since that weeping is infinite, and nothing is added to the bodies of the damned by way of nourishment, it would follow that at some point the bodies would be decomposed and consumed by weeping; which is against faith.
ARTICLE 41
[70681] Of the 43 articles, a. 41 arg.
The first article of Lent is whether there will be a corporeal worm in Hell.
[70682] Of the 43 articles, a. 41 to Arg.
Augustine leaves this in doubt, 21 de Civ. Although God says in the 20th of the same that this seems more likely, because fire is related to the body, the tropical worm to the soul: which also seems more likely to me.
ARTICLE 42
[70683] Of the 43 articles, a. 42 arg.
The second article of Lent is whether the distance of the surface of the earth from its center can be known.
[70684] Of the 43 articles, a. 42 to Arg.
It would seem that this is so, according to the method of astrological demonstration, not geometrical. These, reverend father, are what are met for now, although there are more requirements beyond the limits of theology.