Chapter 97 — On the state of the world after the judgment

After the last judgment has taken place, human nature will have reached its term. But, since all corporeal things were made for man, as we have shown, (Bk. 3, ch. 81.) it will be fitting that the state of all corporeal creatures should be changed so as to be in conformity with the state of men as they will be then. And, seeing that men will then be incorruptible, all corporeal creatures will cease to be in the state of generation and corruption. This is indicated by the Apostle: The creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God (Rom 8:21).

Now, since generation and corruption in the lower bodies is caused by the movement of the heavens, it follows that the heavens’ movement must also cease, if generation and corruption in the lower bodies is to come to an end. Thus it is said: Time shall be no longer (Rev 10:6).

Nor ought it to be deemed impossible for the heavens’ movement to cease. In fact, this movement is natural not as proceeding from an interior active principle (like the movement of heavy and light bodies), but because the heavens have an aptitude for such a movement by nature, while the principle of that movement is an intellect, as we have proved. (Bk. 3, ch. 22.) Hence the heavens are moved like things moved by the will, and the will moves for the sake of an end. Now the end of the heavens’ movement is not that they be moved, for since movement always tends to something else, it cannot be a last end. Nor can it be said that the end of the heavens’ movement is that it be moved from potency to act in point of its place, because such a potency can never wholly be reduced to act, since while a heavenly body is in one place, it is potentially in another. And the same applies to the potency of prime matter in respect of forms. Consequently, just as the end of nature in generation is not to reduce matter from potency to act, but something that results from this—namely, the perpetuation of things whereby they approach to the divine likeness—so the end of the heavens’ movement is not that the heavens may be reduced from potency to act, but something resulting from it—namely, to be like God in causality. Now all the things subject to generation and corruption that are caused by the heavens’ movement are, in a sense, directed to man as their end, as we have proved. (Bk. 3, ch. 81.) Therefore, the movement of the heavens is chiefly for the sake of the generation of mankind: for it is especially in this that it approaches to a divine likeness in point of causality, since the form of man, namely the rational soul, is immediately created by God, as proved above. (Bk. 2, ch. 87.) Now the indefinite increase in the number of souls cannot be an end, since the indefinite is incompatible with the nature of an end. Therefore, there is nothing unreasonable in saying that the movement of the heavens will cease when the number of men is complete.

Nevertheless, when the heavens cease to move, and the elements cease to generate and corrupt, their substance will remain, because God’s goodness is unchangeable. For he created things that they might be: therefore, things that have an aptitude for perpetuity will remain forever. The heavenly bodies have this aptitude both in whole and in part, but the elements have it in whole but not in part, since they are corruptible in part; and men have it in part but not in whole, since the rational soul is incorruptible while the composite is corruptible. Accordingly, in that last state of the world, those things will remain in their substance which in any way whatever have an aptitude for perpetuity, for God, by his power, will supply what is lacking to them through their own infirmity.

Other things—animals, plants, and mixed bodies—which are entirely corruptible, both in whole and in part, will in no way remain in the state of incorruption. Thus, then, are we to understand the words of the Apostle: The form of this world is passing away (1 Cor 7:31), because the present outward appearance of the world will pass away, while its substance will remain. In the same sense, we are to understand the saying of Job: Man lies down and rises not again, till the heavens are no more (Job 14:12). That is until the present disposition of the heavens ceases, whereby the heavens move and cause movement in other things.

Moreover, since of all the elements fire is the most active, and the most destructive of corruptible things, the destruction of those things which will not remain in the future state will be fittingly brought about by fire. Therefore, it is of faith that the world will be finally cleansed by fire, not only from corruptible bodies, but even from the contamination which this world has contracted through being the abode of sinners. Thus it is said: By the same word the heavens and earth that now exist have been stored up for fire, being kept until the day of judgment (2 Pet 3:7); where by the heavens we are to understand not the firmament, in which are the stars (whether fixed or wandering), but the atmosphere contiguous to the earth.

Since, then, the corporeal creature is disposed of finally in a manner that is in keeping with man’s state, and man himself will not only be delivered from corruption, but also clothed in glory, as we have stated, (Ch. 86.) it follows that even the corporeal creature will acquire a certain glory of brightness befitting its capacity.

Therefore, it is said: I saw a new heaven and a new earth (Rev 21:1); and: I create new heavens and a new earth; and the former things shall not be remembered or come into the heart. But be glad and rejoice forever (Isa 65:17–18). Amen.