ST Suppl., q. 98, a. 2Of the Will and Intellect of the Damned
Whether the damned repent of the evil they have done?
Supplement — compiled posthumously from Aquinas's early Sentences commentary
Objection 1not Aquinas's viewST Suppl., q. 98, a. 2, obj. 1
It would seem that the damned never repent of the evil they have done. For Bernard says on the Canticle [*Cf. De Consideratione v, 12; De Gratia et Libero Arbitrio ix] that "the damned ever consent to the evil they have done." Therefore they never repent of the sins they have committed.
Objection 2not Aquinas's viewST Suppl., q. 98, a. 2, obj. 2
Further, to wish one had not sinned is a good will. But the damned will never have a good will. Therefore the damned will never wish they had not sinned: and thus the same conclusion follows as above.
Objection 3not Aquinas's viewST Suppl., q. 98, a. 2, obj. 3
Further, according to Damascene (De Fide Orth. ii), "death is to man what their fall was to the angels." But the angel's will is irrevocable after his fall, so that he cannot withdraw from the choice whereby he previously sinned [*Cf. FP, Q[64], A[2]]. Therefore the damned also cannot repent of the sins committed by them.
Objection 4not Aquinas's viewST Suppl., q. 98, a. 2, obj. 4
Further, the wickedness of the damned in hell will be greater than that of sinners in the world. Now in this world some sinners repent not of the sins they have committed, either through blindness of mind, as heretics, or through obstinacy, as those "who are glad when they have done evil, and rejoice in most wicked things" (Prov. 2:14). Therefore, etc.
On the contraryan authority Aquinas citesST Suppl., q. 98, a. 2, s.c.
It is said of the damned (Wis. 5:3): "Repenting within themselves [Vulg.: 'Saying within themselves, repenting']."
Further, the Philosopher says (Ethic. ix, 4) that "the wicked are full of repentance; for afterwards they are sorry for that in which previously they took pleasure." Therefore the damned, being most wicked, repent all the more.
I answer thatAquinas's own answerST Suppl., q. 98, a. 2, co.
A person may repent of sin in two ways: in one way directly, in another way indirectly. He repents of a sin directly who hates sin as such: and he repents indirectly who hates it on account of something connected with it, for instance punishment or something of that kind. Accordingly the wicked will not repent of their sins directly, because consent in the malice of sin will remain in them; but they will repent indirectly, inasmuch as they will suffer from the punishment inflicted on them for sin.
Reply to Objection 1ST Suppl., q. 98, a. 2, ad 1
The damned will wickedness, but shun punishment: and thus indirectly they repent of wickedness committed.
Reply to Objection 2ST Suppl., q. 98, a. 2, ad 2
To wish one had not sinned on account of the shamefulness of vice is a good will: but this will not be in the wicked.
Reply to Objection 3ST Suppl., q. 98, a. 2, ad 3
It will be possible for the damned to repent of their sins without turning their will away from sin, because in their sins they will shun, not what they heretofore desired, but something else, namely the punishment.
Reply to Objection 4ST Suppl., q. 98, a. 2, ad 4
However obstinate men may be in this world, they repent of the sins indirectly, if they be punished for them. Thus Augustine says (QQ[83], qu. 36): "We see the most savage beasts are deterred from the greatest pleasures by fear of pain."