Part 4 (1/2)
* . . . . Et corpus igitur perfectum per animam proportionabiliter animae, immune erit ab omni malo, et quantum ad actum, et quantum ad potentiam: quantum ad actum quidem, quia nulla erit in eis corruptio, nulla deformitas, nullus defectus: quantum ad potentiam vero quia non poterunt aliquid pati quod sit eis molestum, et propter hoc impa.s.sibilia erunt; quae tamen impa.s.sibilitas non excludit ab eis pa.s.sionem quae est de ratione sensus; utentor enim sensibus ad delectationem secundum illa quae statui incorruptionis non repugnant.--S. Thom., Cont. gent., lib. 4, c. 86.
2. We now come to consider the crowning glory of all the glorious supernatural attributes wherewith G.o.d will clothe our bodies on the last day. I say it is the crowning glory. For the splendor of form, the vigor of youth, and the complete perfection of our human nature--which are all included in the promise of rising conformable to the glorified body of Jesus Christ--would scarcely be worth working for or possessing, unless they were accompanied with the promise of incorruptibility. Indeed, of what use would be the rising with the bloom of youth and health on our cheek, and in perfect beauty of form, if time could again destroy them--as in this world!
But there is no danger that the destroyer will ever enter our heavenly home. Listen to St. Paul. Speaking again of the body, he says: ”It is sown in corruption, it shall rise in incorruption.”*
* 1 Cor. xv 42.
Our bodies, as now const.i.tuted, are corruptible by their very nature.
The elements of matter which compose them are held together by the laws of life, and not by their natural affinities. Hence, from the very first moment of our existence to our death, there is a continual struggle between the laws of life and those that govern inorganic matter. For a time, vigorous young life claims the supremacy, and the body grows to its degree of beauty and strength attainable in this world. But full soon the laws of decay and corruption begin to a.s.sert their empire. Beauty of feature and form gradually fade away; elasticity of limb gives way to the decrepitude of old age, and finally the whole frame becomes a burden under which nature groans and totters, until it falls into the gloomy grave, where corruption destroys every remaining vestige of beauty, and even of the human form. On the resurrection day, we not only shall rise in splendor and perfection of form, but we shall also be transferred to another world, whose laws are in perfect harmony with the laws of life, and into which corruption shall never enter.
In the present world, we already see things which, as far as we know nature's laws, are incorruptible. The diamond, for instance, is the most incorruptible of all known substances; and unless the now existing laws of nature should change, the splendid Koh-i-noor and other diamonds will glitter as brilliantly as they now do, when the angel sounds the trumpet to announce to the world that time shall be no more. These beautiful gems are therefore a faint image of our glorified bodies, which shall not only rise in perfection of form, but shall also be totally incorruptible. They shall forever be beyond the reach of death, decay, or corruption, resplendent in themselves, and increasing the very beauty of heaven, as sparkling gems enhance the beauty of a royal crown.
Yes, this vile and corruptible body must be changed into an incorruptible one. It must rise like the body of Jesus Christ, who, ”rising again from the dead, dies no more; death shall no more have dominion over Him.”* According to the beautiful and forcible words of the Apostle: ”This corruptible must put on incorruption; and this mortal must put on immortality. And when this mortal hath put on immortality, then shall come to pa.s.s the saying that is written: Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?”+
* Rom. 'vi. 9. + 1 Cor. xv. 53.
These, then, are some of the supernatural gifts wherewith G.o.d will clothe the bodies of the just on the last day. They are so great in themselves, that it would almost seem they should be worth working for even if there were no Beatific Vision. Yet, if taken separately, they are, so to speak, the mere external ornaments and finish of the happiness which heart of man cannot conceive. These glorious attributes of the risen body perfect and complete the happiness of man. As the soul and body reunited in glory form one human creature, so the happiness of the soul and body is one. After the resurrection, the beat.i.tude of heaven can no longer be separated into the happiness of the soul in the Beatific Vision, and then the pleasures of the body through the glorified senses, as if there were two distinct beat.i.tudes, or as if the soul and body were two distinct individuals.
Whatever happiness comes from the union of the soul with G.o.d in the Beatific Vision, and whatever pleasures may reach the soul through the glorified senses, or from our communion with the saints, or the contemplation of the sacred humanity of Jesus Christ, the Blessed Virgin Mary, and other saints, it is all one happiness enjoyed by our human nature, which is one.
CHAPTER VIII.
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 appet.i.te 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 pa.s.s 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 beat.i.tude, 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 princ.i.p.al 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 beat.i.tude of heaven, which consists essentially in the vision, love, and enjoyment of G.o.d 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 G.o.d. In this extreme and exclusive view of the Beatific Vision, man is so completely absorbed in G.o.d, 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 G.o.d.
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 beat.i.tude 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 G.o.d 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 G.o.d may be called, in the fullest sense of the word, ”the G.o.d of the living.” Evidently the same must be said of every other soul now basking in the light of G.o.d's countenance.
* Anima corpori naturaliter unitur; est enim secundum suam essentiam corporis forma; est igitur contra naturam animaae 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 Abrahae non est proprie loquendo ipso Abraham, sed pars eius, et sic de aliis. Unde vita animae Abrahae non sufficeret ad hoc quod Abraham sit vivens, vel quod Deus Abraham sit Deus viventis: sed exigitur vita totius conjuncti, scilicet animae et corporis, quae 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 const.i.tuted, 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 animae resist.i.t, simpliciter erit anima perfectior in tali corpore existens quam separata: quanto autem perfectius in esse, tanto perfectius potest operari. Unde et operatio animae conjunctae tali corpori erit perfectior quam operatio animae separatae. Hujusmodi autem corpus erit gloriosum, quod omnino subdetur spiritui: Unde c.u.m beat.i.tudo in operatione consistat, perfectior erit beat.i.tudo animae post resumptionem corporis quam ante.--S. Thom., Suppl. q. 93, art. 1.