1. First Doubt

27. The first doubt is whether the judgment happen in time or in an instant and, if in time, whether brief or not brief.

It is possible, indeed, that all the merits of each individual are made known to everyone, so that, as regard the manifestation of them, it is a miracle. However, let each intellect be dismissed to its own natural mode of understanding - and then, in such manifestation, a long time would be required for successive understanding of the merits first of this one, second of that one, and so on about each.

28. It is, secondly, possible that to each will be made manifest his own merits or demerits in particular, and the merits and demerits of others in general.

29. And this in two ways:

Either such that each does consider individuals, yet this one as just and to be rewarded because of merits conceived in general, and that one as unjust and to be punished because of demerits conceived in general.

30. Or, in another way: not by conceiving individual persons in particular and their merits in general but conceiving both persons and merits in general, namely by conceiving that all those left behind on earth are reprobate and justly to be condemned, but that all those caught up with Christ in the clouds are just and to be rewarded.

And of these two ways the first would require a long succession, because the consideration of all persons one by one (though without consideration of all the merits) could not be done at once by the created common intellect without a miracle.

31. In a third way in general, or fourth in particular,The first possibility, n.27, is particular only. The next two, nn.28-30, are both particular and general. Hence this next way, n.31, is fourth in particular and third in general, provided the distinct understandings in question are of merits shown either in particular or in general. ³² it would be possible that, by the divine power (not only as manifesting things but as causing an act or acts of knowing), distinct understandings of all merits (and this as to all persons) exist simultaneously in each intellect; for things that are not repugnant formally and that can be received by some intellect successively can, by divine power, be received simultaneously by the same intellect.

32. And if this last be posited [n.31], then the preliminary stage need only be in an instant, and next the following completion, namely the sentence passed, if pronounced vocally, must be in time. If passed only mentally, it will be possible for it to be in an instant, not only as to Christ pronouncing it but as to those for whom or against whom the sentence is pronounced; for Christ would be able to make them conceive in an instant such and such a sentence.

33. About this fourth way [n.31], if the verdict there will be vocal, or the pronouncement of sentence vocal, the thing will be in time; but if it will be in an instant, both must be merely mental. And the possibility of it was already stated [n.8], because it seems more in agreement with the Gospel [Matthew 25.28-46] that the verdict and the pronouncement of the sentence will be vocal - whether the verdict is made manifest to individuals suddenly, or in a short time or a long time.