Perhaps the following can be helpful:
Rev. Fr. Garrigou-Lagrange in Chapter XXX of his work
Life Everlasting (
l'Éternelle vie et la profondeur de l'âme, trans. Rev. Fr. Patrick cuмmins; St. Louis, MO: B. Herder Book Co., 1952) explains the joys of the beatified souls in Heaven:
BEATIFIC JOY
THE saints in heaven, seeing God face to face, love Him above all things, because they see with the most perfect evidence that God is better than all creatures combined. This love will never pass away. Faith will give place to vision; hope will be replaced by possession: but "charity never falleth away. [575] By charity, already on earth we love God, not only as a good supremely desirable, the object of hope, but because of His infinite goodness in itself, a goodness far higher than any of His gifts. Charity wills He should be known, loved, and glorified; that His imprescriptible rights be recognized, His name be sanctified, His will be done. This is the love of friendship, whereby we will unto God all that belongs to Him, wishing His happiness as He wills our happiness. Thus, even here on earth, we share in God's intimate life, have our life in common with Him, have spiritual communion between Him and ourselves. [576] This charity will last forever. It would be an error, even a heresy, to think that our love of God in heaven is merely the consummation of our hope, which makes us desire God as our supreme Good. Even here on earth, the act of hope, which can exist in a soul in the state of mortal sin, is notably inferior to the act of charity, and love of God in heaven is nothing but the perfect act of charity, whereby the soul transcends itself, whereby without cessation it loves God more than itself, whereby it passes out beyond itself, and enters into a state of uninterrupted ecstasy. [577] This love implies admiration, reverence, recognition. It implies, above all, friendship, with all its simplicity and intimacy. It is love with all its tenderness and all its power, the love of a child that throws itself into the tenderness of its Father, and wills unto that Father all that belongs to Him, just as the Father takes the soul into His own beatitude. God says to us: "Enter thou into the joy of thy Lord." [578] Christ says: "Come, ye blessed of My Father." [579] We shall not indeed love God as He loves us, but the Holy Spirit will inspire a love worthy of Him.This transforming union, now in a state of consummation, fuses our life with the intimate life of the Most High. We rejoice that God is God, infinitely holy, just, and merciful. We adore all the decrees of His providence, all manifestations of His glorious goodness. We subordinate ourselves completely to Him, saying to Him: "Not to us, O Lord, not to us, but to Thy name give glory." [580] This supreme act of the highest of the theological virtues is the only one that is meant to last eternally. God alone, it is true, can love Himself infinitely, love Himself as far as He is lovable, but each blessed soul will love Him with all its power, with a love that no longer knows obstacles. [581]
The Satiety of the Blessed
This state of satiety is always new and never passes away. St. Augustine writes: "All our life will be one Amen, one Alleluia. Sadden not yourselves by considering this truth in a carnal manner, as if in heaven, just as on earth, we could become weary by repeating the words: Amen, Alleluia. This heavenly Amen, this Alleluia, will not be expressed by sound which passes away, but by the emotions of love, the emotions of the soul embraced by love. "Amen" means "It is true." "Alleluia" means "praise God." God is the immovable truth, who knows neither defect nor progress, neither decline nor growth. He is truth, eternal and stable: truth forever incorruptible.
"We shall sing our Amen forever but with a satiety that is insatiable. With satiety, because we live in perfect abundance, but with an insatiable satiety, because this good, while it satisfies completely, produces also a pleasure ever new. Insatiably satiated by this truth, we shall repeat forever: Amen. Rest and gaze: that is our eternal Sabbath." [582] Greek philosophers discussed the question whether pleasure in movement is superior to pleasure in repose. Aristotle [583] shows clearly that the highest joy is that which completes achievement, is the terminus of perfect, normal activity, which is no longer in motion toward the end, but possesses the end and rests therein. This truth is realized in the highest way in celestial beatitude.Heavenly joy has a newness which cannot pass away. The first instant of the beatific vision lasts forever, like eternal morning, eternal spring, eternal youth. It resembles the eternal beatitude of God. God's life is one unique instant of immutable eternity. He cannot grow old. He is not past or future, but eternally present. He contains eminently all successive events, as the summit of a pyramid contains all points at its base, as the view of a man placed on a mountain embraces the entire valley. Simultaneous totality: that is the definition of eternity.
As illustration, we may point to Mozart, who heard instantaneously and completely the melody he set out to compose. Similarly, great minds embrace their entire science with one sole glance.
The beatific vision of the saints is measured by the unique instant of immovable eternity. The joy of that instant will never pass away. Its newness, its freshness, will be eternally present. As the vision will be always new, so likewise the joy which flows from the vision.
We can get some ideas of this truth by the joy we experience when we begin to relish the word of God. This joy, far from passing away, grows ceaselessly. The contrary is seen in sense goods. Avidly desired at first, they give us an ever decreasing joy.
Continuance of friendship, ten years, twenty years, and more, is a sign that this friendship has a divine origin. Divine friendship, relish for God's word, is a lasting joy, which lifts us above embarrassed affairs, domestic needs, and useless pastimes. That which nourishes the soul is divine truth and the supreme goodness revealed therein. Bossuet says: "If this divine truth pleases us when it is expressed by sounds that pass away, how will it ravish us when it speaks in its own proper voice which never passes away! God does not use many words: He speaks one eternal word, His Word, His Verbum, and thereby says everything. In this Word we, too, see everything."
"Taste and see that the Lord is sweet." This sweetness is the prelude of heaven's joy: repose in an action which never ceases, in an unmediated vision which floods the soul with a joy forever new.
St. Thomas, [584] following St. Augustine, speaks thus: "We grow weary of sense goods when we possess them. Not so of spiritual goods. They do not diminish, they cannot be harmed, they give us a joy that is ever new." This joy we sometimes have in prayer. "My Lord and my God, take from me all that impedes me on the road to Thee, give to me all that leads to Thee. Take me from myself and give me to Thee, that I may belong entirely to Thee." God penetrates the depths of our will. God seizes and wounds the soul, that it may possess Him fully.
This doctrine finds admirable expression in The Imitation of Christ: "Repose in God, O my soul. He is the eternal repose of the saints. Beloved Jesus, let me find repose in Thee, not in creatures: not in health, in beauty, in honors, in glory. Not in power and dignity. Not in riches, honors, and knowledge. Not in merit and aspiration. Not even in Thy own gifts and rewards. Not even in the transports of spiritual gladness; not in the angels and archangels and the whole host of heaven: not in anything visible or invisible, not in anything which is not Thyself, O my God. All Thou canst give me outside of Thyself, all that Thou dost discover of Thyself to me, is too little. It does not suffice me if I do not see Thee, if I do not possess Thee fully, if I do not rest in Thee alone." Such is the joy of heaven, always new. We speak of heaven as the future life. A better term is "everlasting." [585]
Love beyond Liberty
In heaven charity takes on new modalities. It becomes a love higher than liberty itself, a love we can never lose.
Here on earth our love of God is free because we do not see God face to face. God is seen by us as good under one aspect and severe under another aspect. His commandments can displease that which is still to be found in us of egoism and pride. Hence our love for Him remains free and therefore meritorious.
In the fatherland, on the contrary, we shall see infinite Goodness as He is in Himself. We cannot find in Him the least aspect which can displease, nothing to drive us away, not the least pretext for preferring to Him anything whatsoever. Our eternal act of love will never suffer the least shadow of weariness. Infinite Goodness, seen without medium, fills so perfectly our capacity of love that it attracts us irresistibly more than any ecstasy that can be had on earth, where love is still free and meritorious. In heaven there will be a happy necessity of love. [586] Here especially we see the measureless depth of the soul, in particular of our will, of our capacity for spiritual love, which God alone, seen face to face, can satisfy. [587] But this love, though it is not free, is still not forced and compelled. Nor is this something lower than liberty and merit, as are the involuntary acts of our sense nature here below. Rather, it is something higher than liberty and merit, like that spontaneous love which God has for Himself, that love which is common to all three divine persons. As God necessarily loves His own infinite goodness, so our love, arising from the beatific vision, can never be interrupted or lose aught of its fervor.
In a manuscript written by one who lacked human culture but who was far advanced in the ways of prayer, I recently read these words: "In heaven the soul receives God into itself. Received thus by Him and in Him, it loses in Him its liberty. Entirely drawn to God, it surrenders to joy in God. It possesses God, and is possessed by Him. It knows and feels that this joy is its eternal state." Heaven's joy is an everlasting morning.
Impeccability
The blessed in heaven cannot sin. Their state is a state of sinlessness, not only because God preserves them from sin, as here below He preserves from sin saints who are confirmed in grace, but because one who has the beatific vision cannot turn away from it by sin, cannot feel the least pretext to love Him less for a single moment. [588] Here on earth no one ceases to will happiness, although he may often search for happiness there where it is not, even perhaps in ѕυιcιdє. The saints in heaven, too, cannot cease to love God, seen face to face, but they cannot be tempted to turn elsewhere. They are indeed free to love this or that finite good, this or that soul, to prefer one soul to another, to pray for it, to follow the commands of God to assist us. But this liberty never deviates toward evil. It resembles the liberty of God Himself, which is at the same time free and impeccable. Again it resembles the human liberty of Christ, who enjoyed the beatific vision from the first instant of His conception. But in Jesus these free acts were still meritorious, because He was still a viator, a traveler, whereas the free acts of the blessed are no longer meritorious, because they have arrived at the terminus of their meritorious voyage. The soul confirmed in grace has no longer need to merit.
Beatitude That Cannot Be Lost
It follows from all we have been saying that the saints in heaven cannot lose their beatitude. Scripture calls this beatitude "eternal life." As the wicked go into eternal punishment, so the just go into eternal life. [589] St. Peter speaks of "a never-fading crown of glory." [590] St. Paul says that this crown is incorruptible. [591] He goes on to say that our afflictions, light and momentary, gain for us an eternal weight of glory. [592] The Creed ends with these words: "I believe in life everlasting " [593] The expression "eternal life," everlasting life, means much more than future life. Future is only a part of time, which passes, which bears within itself a succession of moments. But eternal life is not measured by time, neither by solar time nor by spiritual time. Eternal life is measured by the unique instant of immovable eternity, an instant which cannot pass, which is like an eternal sunrise.
Theologians say that the eternal life of the blessed is measured by participated eternity. This participated eternity differs, without doubt, from that essential eternity which is proper to God. It differs, because it had a commencement at the moment of entry into heaven. But it will not end, and has not within itself any succession. It is truly the unique instant of immovable eternity. This instant is not dead, but sovereignly alive, because it fuses perfect intelligence and perfect love.
This vision and this love exist at the topmost point of the beatified soul. But, beneath this topmost point, there will be a region less high of intelligence and will, a succession of thoughts, of emotions, of desires, in the form of prayers addressed to God in regard to this or that soul still on earth.
The inamissibility of beatitude follows from the essence of that beatitude. Heavenly bliss, by its very nature, satisfies all aspirations of the just soul. But this satisfaction could not exist if the blessed could say to themselves: "Possibly a time will come when I shall cease to see God." Such cessation of beatitude, after it has been possessed, would be the greatest suffering, and a suffering inflicted without guilt. If we cling so closely to the present life, in spite of all its sadness, how much more will we cling to the life of heaven? Hence nothing can bring the beatific vision to an end, neither God who has promised it as recompense, nor the soul which has reached it. [594] The Catechism of the Council of Trent says: "He who is happy, must he not desire ardently to enjoy without end that which makes him happy? And without the assurance of a stable and certain felicity, would he not be the prey of fear?" [595] The blessed souls live above the reach of our hours and days and years. They live in one unique instant which does not pass. This instant, when we enter heaven, when we receive the light of glory and begin to see God forever, must be prepared for. In this preparation three other instants of life have pre-eminent importance: that of receiving justification by baptism, that of reconciliation with God if we have offended Him gravely, that of a happy death, that is, final perseverance. Beatific love, we know, corresponds to the intensity of our merits. Not in heaven do we learn to love God, but here on earth. The degree of our life in eternity depends on the degree of our merits at the moment of death. There are many mansions in the Father's house, corresponding to varied merits. [596] "He who soweth sparingly shall also reap sparingly; and he who soweth in blessings shall also reap blessings." [597] Christian life on earth is eternal life already begun. Sanctifying grace and charity endure eternally. St. John of the Cross speaks thus: "In the evening of our life we shall be judged by our love for God and neighbor."Eternal joy, beatific love, is ineffable. If here on earth we are enchanted by the reflection of divine perfection in creatures, by the enchantments of the visible world, by the harmony of colors and sounds, by the immensity of the ocean, by the splendor of the starry heavens, and still more by the spiritual splendors revealed in the lives of the saints, what joy shall we feel when we see God, this creative center of life and of love, this infinite plenitude, eternally self-existent, from whom proceeds the life of creation!
Each soul will rejoice, not only in the reward it has received, but also in the reward given to other elect souls, and still more in the glory of God, in the manifestation of His infinite goodness. This joy will be an act of the virtue of charity, the normal consequence of love of God and of creatures for the sake of God.
Such is the essential glory which God has reserved for those who love Him. "The eye hath not seen," says St. Paul, "nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him." [598] Then, too, we shall see the immense distance between goods that are spiritual and goods that are material. The same material good, the same house, the same field, the same territory, cannot belong simultaneously to many persons. Possession by one hinders possession by another. On the contrary, spiritual goods, the same truth, the same virtue, the same God seen face to face, can belong simultaneously to all. Nay, we possess these spiritual goods the more, the more others possess them. Their joy multiplies our joy.
Similarly we shall see clearly that goodness is essentially self-communicative. God the Father communicates His entire nature to His Son and through His Son to the Holy Spirit. The person of the Word communicates itself to the humanity of Jesus, and through this humanity He communicates to us a participation in divine life.
The elect in heaven belong to the family of God. The Blessed Trinity, seen clearly and loved sovereignly, dwells in them as in a living tabernacle, as in a temple of glory, endowed with knowledge and love. The Father engenders in them the Word. The Father and the Son breathe forth the personal love of the Holy Spirit. Charity renders them in a measure similar to the Holy Spirit; vision assimilates them to the Word, who Himself assimilates them to the Father of whom He is the image. They enter therefore in a sense into the cycle of the Blessed Trinity. The Trinity is in them, rather, they are in the Trinity, as the summit of reality, thought, and love. [599]
Love of the Saints for Our Lord and His Holy Mother
Beholding the three divine persons, the saints understand likewise the personal union of the Word with the humanity of Jesus, His plenitude of grace and glory, His charity, the treasures of His heart, the infinite value of His theandric acts, of His merits, the value of His passion, of His least drop of blood, the unmeasured value of each Mass, the fruit of absolution. They also see the glory which overflows from the soul of our Savior upon His body, and they see how He is at the summit of all creation, material and spiritual. In Him they see also Mary co-redemptrix, the infinite dignity of her divine maternity, her position in the hypostatic order, superior to the orders of nature and of grace. They see the greatness of her love at the foot of the cross, her elevation above the angelic hierarchies, the radiation of her universal mediation. This vision of Jesus and Mary belongs to essential beatitude as its most elevated secondary object. [600] Hence the saints love our Lord as the Savior to whom they owe everything. They see that without Him they could have done nothing in the order of salvation. They see, down to the least detail, all the graces they received from Him: all the effects of their predestination, namely, their vocation, justification, glorification. They live by Him. Each sees in Him the Bridegroom, the Bridegroom of the Church militant, suffering, and triumphant. What love they must have for the mystical body, of which Jesus is the head! What bliss in being loved by God in Jesus Christ, whose members they are!
Such is the vision described in the Apocalypse: "I heard the voice of many angels saying with a loud voice: The Lamb that was slain is worthy to receive power and divinity and wisdom and strength and honor and glory and benediction. The Lamb was slain and has redeemed us . . . in His own blood out of every tribe and tongue and people and nation." [601] "The heavenly Jerusalem hath no need of sun, nor the moon to shine in it, for the glory of God hath enlightened it and the Lamb is the lamp thereof." "There shall not enter into it anything defiled, . . . but they that are written in the book of life of the Lamb." [602] Bossuet writes as follows: "Let us here below begin to contemplate the glory of Jesus Christ, to become like unto Him by imitating Him. The day will come when we shall be like unto Him in glory, when we shall be inebriated with His love. Thus will be consummated the work for which Jesus Christ came on earth." [603] Again [604] he writes: "Jesus says of the elect, 'I am in them.' [605] They are My living members, they are Myself. The eternal Father sees in them nothing but Jesus Christ, loves them by pouring forth on them the love He has for His Son. Let us, then, remain in silence with our Savior. In wonder at the grandeurs given us in Him, can we have any other desire than to render ourselves worthy of His grace?"Here we find the true meaning of the term, "spiritual gospel." This is written by the Spirit, not with ink on parchment but with grace on our minds and wills. This spiritual gospel is the complement of the one we read in daily Mass. It is being printed day by day, century by century, and will be finished on the last day. It is the spiritual history of the mystical body. God knows it from all eternity. The blessed read it in God. [606] Mary is loved by all as the worthy Mother of God, mother of divine grace, the powerful virgin, mother of mercy, refuge of sinners, consoler of the afflicted, help of Christians, queen of patriarchs, of prophets, of apostles, of martyrs, of confessors, of virgins, of all the saints. The love of the saints for Jesus and Mary belongs to essential beatitude. It is the highest among the secondary objects of the beatific vision.
Love of the Saints for One Another
Seeing one another in God, the saints love one another. The degree of this love is measured by nearness to God. Each rejoices at the degree of beatitude which others have received. Yet each loves with special affection those to whom he has been united on earth. [607] What an immense throng! Here we find, not only patriarchs, prophets, the precursor, St. Joseph, [608] the apostles, but the souls of children who died after their baptism. And in this immense assembly we find harmonized the greatest variety with intimate unity, the highest intensity with the deepest repose. The saints whom we call dead, because they have left the earth, are in reality overflowing with life.Each of the saints has his personal distinction. Each is himself, with all his natural gifts and supernatural privileges, all of them perfectly developed. St. Paul differs from St. John, St. Augustine from St. Francis of Assisi, St. Theresa from St. Catherine of Siena. Yet they resemble one another since each contemplates one and the same divine truth, each is on fire with one and the same love of God. Hence the masters of the spiritual life tell us: Be supernaturally yourself. That means, eliminate your faults, that the image of the Father and the Son may be formed in you. Let each reproduce that image in his own fashion. Unity in diversity is the definition of beauty. And spiritual beauty is deathless beauty.
Lastly, the blessed love us. They pray, in particular and without ceasing, for those whom they have known here below. So near the source of all good, they heap benefits upon us. They draw from God's treasury the gifts which His goodness wishes to bestow. Further, all the saints in heaven love us, even those whose very existence we know not, because we with them are members of that mystical body of which Jesus is the head.
Hence we, too, must love the saints. This love is a sure and abundant source of spiritual progress. Who can tell the fruits of that intimacy of grace which exists between us and this or that saint in heaven whom we are moved to imitate? In each of them we find our Lord, the supreme model. [609] This love of the saints for one another belongs to essential beatitude, because they see and love one another in the Word. What joy flows from the contemplation of uncreated good in all its radiation!
We read in The Imitation: [610] "Think, My son, on the fruits of your labors, of the end which will come soon, of the recompense and repose there in great joy. They cannot turn their heart to any other object because, filled with eternal truth, they burn with charity which cannot be extinguished. They do not glory in their merits, because they do not attribute to themselves the good they have. They attribute it all to Me, who have given them everything in infinite charity. [611] The more they are elevated in glory, the more they are humble in themselves, and their humility renders them more dear and unites them ever more closely to Me. [612] It is written: 'They fell down before the Lamb .... and adored Him that liveth forever and ever.' [613] O ye humble souls, rejoice! Ye poor, leap with gladness! The kingdom of God belongs to you if you walk in the truth."
Annotations[575] I Cor. 13 :8
[576] IIa IIae, q.3, a.1. Charity is identified with friendship
[577] Ia IIae, q.28, a.3. "Extasis" is an effect of love: "In the love of friendship affection, simply speaking, goes outside itself, because it wills and does good for a friend."
[578] Matt. 25:21
[579] Ibid., 25:34
[580] Ps. 113:11
[581] IIa IIae, q. 184, a. 2
[582] Sermon 362, no. 29. Cf. also Bossuet, Sermon 4, on All Saints
[583] Nicomachean Ethics, Bk. X, chaps. 4, 5, 8. "Pleasure follows acts as maturity follows youth." Further above he had said that the highest joy is the joy that results from the most elevated act of the most elevated faculty, that is, the intellectual knowledge of God united to the love of the supreme Good.
[584] Ia IIae, q. 2, a. 1 ad 3; IIa IIae, q. 20, a.4.
[585] Imitation of Christ, Bk. III chap. 21.
[586] There will no longer be indifference. This indifference exist in regard to any object which seems good under one aspect, but not good or insufficiently good under another aspect. Cf. Ia IIae, q. 10, a. 2
[587] Ia, q. 105, a.4. "The will can be moved by any good object, but cannot be sufficiently and efficaciously moved except by God. God alone is universal good. Hence He alone can fill the will and sufficiently move it as object." Cf. Ia IIae, q.4, a.4. "Ultimate beatitude consists in the vision of the divine essence, and thus the will of him who sees God loves of necessity whatever he does love in relation to God, just as the will of him who does not see can love necessarily only under the common viewpoint of the good which it knows." Thomists thus comment on this passage: "Upon the beatific vision there follows the happy necessity of loving its object, a necessity also as regards exercise. The will of the blessed is completely filled, is adequated, conquered by the supreme Good now clearly seen ."
[588] Ia IIae, q.4, a.4. Commentaries of Cajetan, John of St. Thomas, Gonet, Billuart.
[589] Matt. 25:46
[590] I Pet. 5:4
[591] I Cor. 9:25.
[592] II Cor. 4 :17
[593] Denz., no. 430
[594] Ia IIae, q. 5, a. 4
[595] The First Part, chap. 13, no. 3
[596] John 14:1.
[597] II Cor. 9:6. Cf. Supplementum, q.93, a.3.
[598] I Cor. 2:9
[599] Cf. Bossuet, Meditations on the Gospels, Second Part, 75th and 76th day
[600] On the contrary, vision extra-Verbum, and with much more reason the sense-vision of Christ and of Mary belong to accidental beatitude. There is a great difference between these two kinds of knowledge. The highest is called by Augustine the knowledge of morning, the other, the knowledge of evening, because the latter knows creatures, not by the divine light, but by the created light which is like that of twilight. We may better understand this difference if we think of two kinds of knowledge which we may have of souls on earth. We may consider them in themselves by what they say and write, studying them as would a psychologist, or we may consider them in God, as was done, for example, by the holy Cure of Ars, when he was hearing confessions. He was the supernatural genius of the confessional, because he heard those souls in God, while he himself remained in prayer. Thus he gave supernatural replies, replies not only true, but immediately suited to the question. Penitents went to him because his soul was full of God.
[601] Apoc. 5:12
[602] Ibid., 5:9; 21:23; 21:27
[603] Meditations on the Gospel, Second Part, 72nd day.
[604] Ibid., 75th day
[605] John 17:26
[606] Father de Caussade, Abandonment to Divine Providence
[607] IIa IIae, q. 26, a. 13
[608] St. Joseph, though he is the highest of all saints after Mary, is often named after the prophets, the patriarchs, and the Precursor, since he belongs to the New Testament. The Precursor forms the transition from the Old to the New.
[609] Life and Christian Virtue, chap. 17
[610] Imitation of Christ, Bk. III, chap. 49, no. 6
[611] Ibid., chap. 58, no. 3.
[612] John 15:19
[613] Apoc. 4:10; 5:8, 14
Topic: in heaven? (Read 809 times)