SEVERAL ERRORS TO BE AVOIDED IN OUR MEDITATIONS ON HEAVEN.
Now that the soul is again clothed in her body, glorified after the
likeness of Christ's body, other pleasures and joys, besides those we
have already contemplated in the Beatific Vision, claim our
attention. They are the pleasures of the glorified senses, which,
along with the Beatific Vision, are to gratify every rational
appetite and craving of our human nature. And thus the whole man, in
soul and body, will enjoy the complete happiness of heaven. But, in
order to form a correct idea of these additional pleasures of the
glorified senses, or rather of the integral happiness of heaven, we
must be on our guard against several errors into which very good and
even spiritual persons may easily fall.
The first error consists in ignoring or making little of the Beatific
Vision, after the resurrection, and letting our mind pass from
creature to creature, gathering exquisite pleasures from each, until
practically we make man's happiness in heaven come almost exclusively
from creatures. This is, substantially, the view which Protestants
take of heaven. They have written books on the subject, in which they
speak eloquently and even learnedly on the joys involved in the
mutual recognition of friends and kindred, on the delights we shall
enjoy in our social intercourse with the saints and angels, in the
music that shall ravish our very souls, and other things of that
nature. In a word, they maintain, as well as we do, that, in heaven,
man will enjoy every possible intellectual, moral, and sensible
pleasure, and that nothing will be wanting to make him perfectly
happy in his whole being.
Here is the Protestant view of heaven. It is certainly far from being
gross or carnal. It may even, at first sight, appear not to differ
from that which is taught by the Catholic Church. But, on closer
examination, the difference becomes apparent. In the Protestant view
of heaven, the Beatific Vision is either entirely ignored, or, if
mentioned at all, it is explained so as to mean next to nothing; at
hast, it does not appear to add anything to the exquisite happiness
already enjoyed in creatures. In their view heaven is really nothing
more than a natural beatitude, such as might leave been enjoyed even
in this world, if Adam had not sinned.
We must, therefore, be on our guard against any view of heaven which
would make its principal happiness come from creatures. We must ever
remember that no creature, either here or hereafter, can give perfect
happiness to man. Wherefore, in our meditations on heaven, we must
beware of making its chief happiness consist in delightful music,
social intercourse with the saints, or in the pleasures enjoyed
through the glorified senses, however pure and refined we may imagine
them to be. This, then, is the first error to be avoided, and with
much care; not only because it is untrue, but because also it lowers
the beatitude of heaven, which consists essentially in the vision,
love, and enjoyment of God himself.
The second error to be avoided consists in placing the whole
happiness of man so completely and exclusively in the Beatific
Vision, that neither the resurrection of the body with its glorious
gifts, nor the communion of saints, nor heavenly music, nor any other
creature, can increase the happiness already enjoyed by the soul in
the possession of God. In this extreme and exclusive view of the
Beatific Vision, man is so completely absorbed in God, and so
perfectly happy in Him, that the whole creation is to him as if it
were not; and if he were the only man ever created, or the only one
in heaven, his joys would be precisely the same as they are, now that
he is surrounded with angels, saints, and other creatures of God.
They who hold such extreme views may be very holy persons; but their
opinions are far from being in accordance with sound theology. They
remind us of those unskilful guides who taught St. Theresa that, in
order to reach the most perfect contemplation in this world, we must
raise our minds so completely above every creature, "that although it
should be even the humanity of Christ, it is still some impediment
for those who have advanced so far in spirituality, and that it
hinders them from applying to the most perfect contemplation." It is
almost needless to add that she soon discovered this to be a very
dangerous error, and, as may be seen in the twenty-second chapter of
her life, she expresses the deepest regret for having, even for a
moment, entertained such an opinion. So will these persons of whom I
speak discover their error, if they view the whole happiness of
heaven, as it is taught by sound theology. Let us, then, see what
theology teaches on the resurrection of the body, as increasing the
happiness of the blessed, and on the accidental beatitude which comes
to man from creatures.
1. It teaches, first, that the resurrection is not a mere accidental
glory, which may or may not be given to the just, but that it is an
essential element of man's happiness.* The soul of Abraham, for
instance, that is now united to God in the Beatific Vision, is not,
properly speaking, Abraham himself, but only a part of him. In order,
therefore, to be perfect according to her nature, that soul must
again be clothed with her own body of real flesh and blood, so that
Abraham may again be a living man, and that God may be called, in the
fullest sense of the word, "the God of the living." Evidently the
same must be said of every other soul now basking in the light of
God's countenance.
* Anima corpori naturaliter unitur; est enim secundum suam essentiam
corporis forma; est igitur contra naturam animaæ absque corpore esse.
Nihil autem quod est contra naturam potest esse perpetuum ... oportet
eam (animam) corpori iterato conjungi, quod est resurgere. Sum.
contr. gent., lib. 4, cap. 79. .... Ad secundum, dicendum quod anima
Abrahæ non est proprie loquendo ipso Abraham, sed pars eius, et sic
de aliis. Unde vita animæ Abrahæ non sufficeret ad hoc quod Abraham
sit vivens, vel quod Deus Abraham sit Deus viventis: sed exigitur
vita totius conjuncti, scilicet animæ et corporis, quæ quidem vita
quamvis non esset in actu, quando verba proponebantur, erat tamen in
ordine utriusque partis ad resurrectionem: unde Dominus per verba
illa subtilissime et efficaciter resurrectionem profit.--S. Thom.,
Suppl., q. 75, art. 1.
We are not angels, but men. An angel is a superior being, and of a
different order from us. He is a spirit, and complete as such without
a body. But the human soul, although a spirit too, is not perfect
without a body; for, as such, she is only a part of the being called
man. Besides, it is not the soul alone that is to enjoy the happiness
of heaven; it is man. And as he is composed of both soul and body, it
is necessary that the soul should again be clothed with her body, so
that man may be placed in the enjoyment of heaven's happiness in his
whole being.
2. Theology teaches, in the second place, that the happiness of the
blessed is increased by the resurrection, because the soul is enabled
to receive new pleasures by her reunion with a glorified body. And,
first, the human soul, which is not only intellectual, but also
sensitive, receives those organs by which she is again enabled to
exercise her imagination, and other faculties of her emotional or
sensitive nature; all of which are sources of great enjoyment.
Secondly, by her reunion with the body, she is again empowered to
receive pleasure through the glorified senses. Thirdly, the soul is
made more perfect in all her operations by her reunion with a
glorified body.* The human body as now constituted, or rather as
injured by sin, does not, it is true, always perfect the soul in her
operations; it rather impedes her, at hast in many of them. Hence,
the Wise Man tells us that "The corruptible body is a load upon the
soul, and the earthly habitation presseth down the mind that museth
many things."+ If therefore, a glorified soul were reunited to such a
body, undoubtedly her operations would not be made more perfect than
they are in her separate state. But it is not to be so. The soul is
to be reunited to a glorified body, that will be entirely subject to
the spirit, and will, in consequence, perfect all its intellectual
operations, its moral affections, and every other act which,
according to its nature, it can perform.
*... Si ergo a corpore removeatur omne illud per quod actioni animæ
resistit, simpliciter erit anima perfectior in tali corpore existens
quam separata: quanto autem perfectius in esse, tanto perfectius
potest operari. Unde et operatio animæ conjunctæ tali corpori erit
perfectior quam operatio animæ separatæ. Hujusmodi autem corpus erit
gloriosum, quod omnino subdetur spiritui: Unde cum beatitudo in
operatione consistat, perfectior erit beatitudo animæ post
resumptionem corporis quam ante.--S. Thom., Suppl. q. 93, art. 1.
+ Wis. ix. 15.
But, perhaps, some may say: Will not the Vision of God, at hast, be
lessened or obscured by the reunion of the soul to a material body?
It certainly will not. If the Vision of the Divine Essence could be
obscured by the risen body, then, as Suarez wisely observes, the
resurrection would be a punishment to the just, rather than a reward.
Hence, he maintains that even the Beatific Vision is more perfect
after the resurrection than it was before. This becomes evident when
we remember that the Beatific Vision consists of the three human acts
of knowledge, love, and enjoyment of God. These acts are evidently
more perfect after the resurrection, since the human soul acts more
perfectly in union with a glorified body than when separated from it.
It follows, then, that even the essential beatitude of the saints is
both increased and perfected by the resurrection of the body. Let us
now see what theology teaches about accidental glory.
3. It teaches that accidental glory is any perfection of supernatural
beatitude coming to the blessed from any object outside of the
Beatific Vision, that is, from creatures. Thus, when our Blessed Lord
tells us that "There shall be joy in heaven upon one sinner doing
penance,"* He manifestly speaks of a new joy which comes to the
blessed from an object outside of the Beatific Vision. So then,
evidently, some of heaven's joys do come from creatures, though,
ultimately, we may say, they all come from God.
* Luke xv, 2.
In this world, we receive a portion of our light from the moon; but
that light is still from the sun, because the moon has no light of
her own. She is a mere reflector, or instrument by which, during the
night, the sun conveys to us a portion of his light. So in heaven.
God is the only source of happiness and joy; and no creature is or
can be a source of happiness independently of Him. But He can and
does make use of creatures to adorn, perfect, and complete the
happiness of the whole man.
* Beatitudo accidentalis, proprie et generatim loquendo, est quælibet
beati perfectio supernaturalis quæ versatur circa aliquid quod est
extra objectum beatificum, prout beatificum est.... Quia nulla est
essentia creata quæ non egeat aliquo accidente ad consummationem suæ
perfectionis. Essentialis autem beatitudo est quid creatum; ergo
ornatur accidentibus. Et sicut essentialis beatitudo consistit in
operatione, ita et hæc accidentalis. Jam vero, istius accidentalis
beatitudinis causa, seu præmii accidentalis meritum provenit ex bonis
operibus, quæ dum merentur præmium seu beatitudinem essentialem,
etiam simul merentur accidentalem tamquam proprietatem in essentiali
radicaliter contentam.... Ita qui meretur beatitudinem essentialem,
simul meretur accidentalem, et utramque per modem unius
præmii.--Suarez. de Beat. disput. 11.
Nevertheless, though this accidental glory comes to the blessed from
creatures, it is radically contained in the essential, and is given
with the essential as one reward, and not as two. For there are not
two beatitudes in heaven. There is only one, which comprises both the
essential and the accidental. It is true, we make a distinction
between them, because the one comes immediately from God, while the
other comes from creatures. But it does not, in the hast, follow that
this last is of little use or to be despised. Considering the needs
of our nature, which is not destroyed, but perfected in heaven,
accidental glory is necessary to perfect and complete the blessedness
of God's children, and to gratify every rational craving of human
nature.
Thus the crown of the virgins--who sing a canticle that no one else
can sing, and who follow the Lamb whithersoever He goeth--is a mere
accidental glory; and yet it is one so much prized that many have
given life itself, amidst the most cruel torments, in order to enjoy
it. Thus again, our social intercourse with the saints, and the pure
joys resulting therefrom, the meeting of our kindred and friends in
heaven, the ravishing music which resounds through the vaults of
heaven, the pleasures of the glorified senses these and a thousand
other joys are the accidental beatitude with which God perfects and
completes the happiness of the whole man.
The third error which we shall now examine flows naturally from the
mistaken and exclusive views which some persons take of the Beatific
Vision. They imagine that the vision of God will so completely absorb
and monopolize every faculty of man, that, practically, he will
become motionless and inactive as a statue. There can be no greater
mistake. It is true that our union with God, in the Beatific Vision,
is happiness and joy, greater than mortal man can conceive; but it by
no means follows that it will hinder the free exercise of our mental
faculties, or the activities of our glorified bodies. Indeed, the
very reverse will take place; for glory does not destroy nature, but
perfects it.
We are active by nature. Action, therefore, both of mind and body, is
a law of our being, which cannot be changed, without radically
changing, or rather destroying our whole nature. As glory perfects
our whole nature, instead of destroying it, it follows that in heaven
we shall be far more active than we can possibly be here below; for
there all our powers will exist in their highest perfection.
Therefore, the intellect, elevated and strengthened by the light of
glory, will continue to think and to contemplate the truth; for such
is the natural action of the human intellect. Thus, also, the will,
which is the loving power of the soul, shall continue forever to
love; for its natural action is to love the good, the beautiful, and
the perfect. The memory, also, will forever continue to recall the
many graces received from God, thus keeping alive a deep sense of
gratitude for His benefits; while the imagination will still continue
to make to itself new and captivating pictures of beauty. Thus, also,
the eye will continue to see material objects; for such is the
natural action of that organ. The ear will continue to hear
delightful sounds, and the whole body will continue to receive
pleasurable sensations, and to perform all other actions which are
natural to it, if we except those that belong to the animal life of
man; for, as we have already seen, such actions are incompatible with
a life and state of incorruption.
The soul of Jesus Christ enjoyed the Beatific Vision, even while here
on earth in mortal flesh. Was He, on that account, prevented from
doing anything, except contemplating the Divine Essence? He certainly
was not. He labored and preached; he ate, drank, and slept; he
visited his friends, and did a thousand other things, without losing
sight of the Divine Nature.*
* Ad quartum dicendum, quando unum duorum est ratio alterius,
occupatio animæ circa unum non impedit nec remittet occupationem eius
circa aliud.... Et quia Deus apprehenditur a sanctis ut ratio omnium
quæ ab eis agentur vel cognoscentur: ideo occupatio eorum circa
sensibilia et sentienda, vel quæcumque alia contemplanda aut agenda,
in nullo impediet divinam contemplationem, nec e converso. Vel
dicendum quod ideo una potentia impeditur in actu suo quando alia
vehementer operatur, quia una potentia de se non sufficit ad tam
intensam operationem, nisi ei subveniatur per id quod erat aliis
potentiis vel membris instituendum a principio vitæ: et quia erunt in
sanctis omnes potentiæ perfectissimæ, una poterit ita intense
operari, quod ex hoc nullum impedimentum præstabitur actioni alterius
potentiæ; sicut et in Christus fuit.--S. Thom., Suppl., q. 82, art.
8.
Moreover, if the Beatific Vision is to overpower us, suspend our
activities, and change us into statues, what would be the use of
bestowing upon us the gift of agility? As we have seen, by that
wonderful gift we shall be empowered to transport ourselves, with the
rapidity of thought, to the most distant parts of God's universe. Is
such a power to be given as a reward to God's children, and then
rendered totally inactive and useless? We might as well say that
though we shall have eyes, we shall not see. Wherefore, St. Thomas
maintains that the blessed will go from place to place, according to
their will, to exercise the power of agility which they have
received, and to enjoy the beauty of God's creatures, which eminently
reflect the divine wisdom.* nor shall they, on this account, lose
anything of their essential happiness, which consists in the vision
of God, for they will find Him everywhere present.
* Respondeo dicendum, quod corpora gloriosa aliquando moveri necesse
est ponere.... Verisimile est quod aliquando movebuntur pro suæ
libitu voluntatis, ut illud quod habent virtute actu exercentes,
divinam sapientiam commendabilem ostendant; et ut etiam visus eorum
reficiatar pulchritudine creaturarum dtversarum, in quibus Dei
sapientia eminenter relucebit. Sensus autem non potest esse nisi
præsentium, quamvis magis a longinquo sentire possint corpora
gloriosa, quam non gloriosa: nec tamen per motum aliquid deperibit
eorum beatitudini quæ consistit in Dei visione, quem ubique præsentem
habebunt.--S. Thom., Suppl., q. 84, art. 2.
From all this sound theology it is evident that our union with God in
the Beatific Vision, far from suspending or destroying the activities
of our nature, will rather increase and perfect them. It will do so,
first, by taking away from soul and body whatever now makes us
sluggish; and, secondly, by adding to our now existing faculties
supernatural powers, which will give to our nature its highest degree
of perfection and similitude to God, who is all activity.
We must be careful to remember all this; otherwise it will be
impossible for us ever to understand how the saints can possibly
enjoy each other's society, rejoice at the conversion of sinners,
listen to delightful music, enjoy the pleasures of the glorified
senses, and otherwise exercise all the faculties and powers of their
nature. The little glimpse of heaven given in the Apocalypse,
certainly does not represent the saints and angels as inactive
statues. On the contrary, all is life and a wonderful activity.
We are now prepared to meditate upon the integral happiness of
heaven, which includes the resurrection of the body. This is the
happiness which is to gratify every rational appetite of man.