Whether the Rewards of the Beatitudes Are Suitably Enumerated?
Objection 1: It would seem that the rewards of the beatitudes are
unsuitably enumerated. Because the kingdom of heaven, which is
eternal life, contains all good things. Therefore, once given the
kingdom of heaven, no other rewards should be mentioned.
Obj. 2: Further, the kingdom of heaven is assigned as the reward,
both of the first and of the eighth beatitude. Therefore, on the same
ground it should have been assigned to all.
Obj. 3: Further, the beatitudes are arranged in the ascending order,
as Augustine remarks (De Serm. Dom. in Monte i, 4): whereas the
rewards seem to be placed in the descending order, since to "possess
the land" is less than to possess "the kingdom of heaven." Therefore
these rewards are unsuitably enumerated.
_On the contrary,_ stands the authority of Our Lord Who propounded
these rewards.
_I answer that,_ These rewards are most suitably assigned,
considering the nature of the beatitudes in relation to the three
kinds of happiness indicated above (A. 3). For the first three
beatitudes concerned the withdrawal of man from those things in which
sensual happiness consists: which happiness man desires by seeking
the object of his natural desire, not where he should seek it, viz.
in God, but in temporal and perishable things. Wherefore the rewards
of the first three beatitudes correspond to these things which some
men seek to find in earthly happiness. For men seek in external
things, viz. riches and honors, a certain excellence and abundance,
both of which are implied in the kingdom of heaven, whereby man
attains to excellence and abundance of good things in God. Hence Our
Lord promised the kingdom of heaven to the poor in spirit. Again,
cruel and pitiless men seek by wrangling and fighting to destroy
their enemies so as to gain security for themselves. Hence Our Lord
promised the meek a secure and peaceful possession of the land of the
living, whereby the solid reality of eternal goods is denoted. Again,
men seek consolation for the toils of the present life, in the lusts
and pleasures of the world. Hence Our Lord promises comfort to those
that mourn.
Two other beatitudes belong to the works of active happiness, which
are the works of virtues directing man in his relations to his
neighbor: from which operations some men withdraw through inordinate
love of their own good. Hence Our Lord assigns to these beatitudes
rewards in correspondence with the motives for which men recede from
them. For there are some who recede from acts of justice, and instead
of rendering what is due, lay hands on what is not theirs, that they
may abound in temporal goods. Wherefore Our Lord promised those who
hunger after justice, that they shall have their fill. Some, again,
recede from works of mercy, lest they be busied with other people's
misery. Hence Our Lord promised the merciful that they should obtain
mercy, and be delivered from all misery.
The last two beatitudes belong to contemplative happiness or
beatitude: hence the rewards are assigned in correspondence with the
dispositions included in the merit. For cleanness of the eye disposes
one to see clearly: hence the clean of heart are promised that they
shall see God. Again, to make peace either in oneself or among
others, shows a man to be a follower of God, Who is the God of unity
and peace. Hence, as a reward, he is promised the glory of the Divine
sonship, consisting in perfect union with God through consummate
wisdom.
Reply Obj. 1: As Chrysostom says (Hom. xv in Matth.), all these
rewards are one in reality, viz. eternal happiness, which the human
intellect cannot grasp. Hence it was necessary to describe it by
means of various boons known to us, while observing due proportion to
the merits to which those rewards are assigned.
Reply Obj. 2: Just as the eighth beatitude is a confirmation of all
the beatitudes, so it deserves all the rewards of the beatitudes.
Hence it returns to the first, that we may understand all the other
rewards to be attributed to it in consequence. Or else, according to
Ambrose (Super Luc. v), the kingdom of heaven is promised to the poor
in spirit, as regards the glory of the soul; but to those who suffer
persecution in their bodies, it is promised as regards the glory of
the body.
Reply Obj. 3: The rewards are also arranged in ascending order. For
it is more to possess the land of the heavenly kingdom than simply to
have it: since we have many things without possessing them firmly and
peacefully. Again, it is more to be comforted in the kingdom than to
have and possess it, for there are many things the possession of
which is accompanied by sorrow. Again, it is more to have one's fill
than simply to be comforted, because fulness implies abundance of
comfort. And mercy surpasses satiety, for thereby man receives more
than he merited or was able to desire. And yet more is it to see God,
even as he is a greater man who not only dines at court, but also
sees the king's countenance. Lastly, the highest place in the royal
palace belongs to the king's son.
________________________