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This thesis embodies an article of faith.

Proof. "Ab esse ad posse valet illatio." The very fact that Sacred Scripture describes the beatific vision as the supernatural recompense with which God rewards virtue in angels and men, proves the possibility of such vision, although, despite the existence of Revelation, human reason cannot demonstrate either the intrinsic possibility or the reality of the beatific vision, which is consequently reckoned among the absolute theological mysteries by nearly all theologians.1o The fact itself has been defined as an article of faith in the Constitution "Benedictus Deus" of Pope Benedict XII (A. D. 1336), which says: "Definimus quod [animae sanctorum] post Domini Nostri Jesu Christi passionem et mortem viderunt et vident divinam essentiam visione intuitiva et etiam faciali, nulla mediante creatura in ratione objecti visi se habente, sed divina essentia immediate se nude, clare et aperte eis ostendente, quodque sic videntes eadem divina essentia perfruuntur, necnon quod ex tali visione et fruitione eorum animae, qui iam decesserunt, sunt vere beatae et habent vitam et requiem aeternam." 20 This definition clearly sets off both the reality and the supernatural character of the beatific vision. The fact itself is established in part (negatively) by

19 Cfr. Chr. Pesch, Pralect. Dogm., II, 43 sqq., Friburgi 1899.

20 Denzinger-Bannwart, Enchiridion, n. 520.

the exclusion of every other medium of cognition, and in part (positively) by insistence on the immediateness of the act of vision. Its supernatural character appears from the fact that its beginning is traced back to the death of Christ and that it is described as the consummation of the theological virtues of faith and hope.21 All possible doubt as to whether or not the vision of the Blessed Trinity is included in the beatific vision, has been removed by the Florence decree of 1439, which says: "Definimus [illorum animas] . . in coelum mox recipi et intueri clare ipsum Deum trinum et unum, sicuti est." 22

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a) Holy Scripture promises to the just in the hereafter boundless bliss, which it calls "eternal life," "the kingdom of Heaven," "the marriage feast of the Lamb," etc.,23 and describes as a state in which tears stop flowing, pain ceases, pure joy and happiness reign supreme.2 24 Now, in what does this heavenly bliss consist?

a) In 1 Cor. XIII, 8 sqq., we read: "Sive prophetiae evacuabuntur sive linguae cessabunt sive scientia destruetur; ex parte enim cognoscimus et ex parte prophetamus. Cum autem

21" Ac quod visio et fruitio actus fidei et spei in eis evacuant, prout fides et spes propriae theologicae sunt virtutes." Const. "Benedictus Deus," I. c.

22 “ καὶ καθαρῶς θεωρεῖν αὐτὸν τὸν ἕνα καὶ τρισυπόστατον Θεόν,

καθώς ἐστιν.” Cfr. DenzingerBannwart, n. 693.

23 For further information on this point we must refer the reader to Eschatology.

24 Cfr. Apoc. VII, 16; XXI, 4, etc.

venerit quod perfectum est, evacuabitur quod ex parte est. .. Videmus nunc per speculum in aenigmate, tunc autem facie ad faciem; nunc cognosco ex parte, tunc autem cognoscam, sicut et cognitus sum-Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed; for we know in part, and we prophesy in part. But when that which is perfect is come, 24a that which is in part shall be done away. 24b We see now through a glass in a dark manner, but then face to face.240 Now I know 24d but then I shall know even as I am As we have already observed on a previous page, the Apostle here contrasts the piecemeal, enigmatic, and per speculum vision of God that is vouchsafed us here below, with the radically different one which we shall enjoy hereafter, and which possesses the two distinctive marks of immediateness 25 and perfect clearness. 26 Man's knowledge of God in Heaven is a vision "face to face," or "person to person, which is opposed to the vision "through a glass" 28 that we have on earth. Again, the "perfectum" (Tò TéλELOV) is contrasted with the

in part; known." 240

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99 27

24ε τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην.

25 Sine speculo, non in aenigmate. 26 Non ex parte.

27 Cfr. Exodus

24ς πρόσωπον πρὸς πρόσωπον = D.

visio facialis.

244 ἐκ μέρους.

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XXXIII, II:

28 Cognitio per speculum stractiva et analogica.

=ab.

cognitio ex parte (Tò è μépovs), and the perfect clearness of the beatific vision is illustrated in this wise: "As God sees me, even so shall I see Him;" that is to say, immediately, intuitively, clearly, without veil or medium, no longer by means of analogy derived from the created universe. 29

B) The teaching of St. John accords perfectly with that of St. Paul. Cfr. 1 John III, 2: "Carissimi, nunc filii Dei sumus et nondum apparuit, quid erimus. Scimus, quoniam, cum apparuerit (càv paveρwon), similes ei erimus, quoniam videbimus eum sicuti est-Dearly beloved, we are now the sons of God; and it hath not yet appeared what we shall be. We know, that, when he shall appear, we shall be like to him, because we shall see him [i. e., Christ in His Divinity] as he is." As in 1 Cor. XIII, so here our knowledge of God on earth is contrasted with our knowledge of Him in Heaven. Here below, until it will "appear what we shall be," we are "children of God" in an imperfect way only; but in Heaven "we shall be like to God,30 because we shall see Him as He is." 31-In the light of these explanations we are able to understand the

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deeper meaning of the Saviour's dictum: "Beati mundo corde, quoniam ipsi Deum videbunt— Blessed are the clean of heart, for they shall see God." 32 The angels, too, enjoy the beatific vision of God the Father, and consequently of the whole Divine Trinity. "Angeli eorum [sc. infantium] in coelis semper vident faciem Patris mei,33 qui in coelis est-Their [the children's] angels in heaven always see the face of my Father who is in heaven." 34

b) The Patristic argument for our thesis offers some difficulties, though these difficulties appear to be hermeneutical rather than dogmatic. Vasquez contends that such eminent authorities among the Fathers as Chrysostom, Basil, Gregory of Nazianzus, Cyril of Alexandria and Cyril of Jerusalem, Ambrose and others, deny that the denizens of Heaven enjoy the beatific vision of God. But even if this somewhat strange contention could be proved, it would not destroy the argument based upon the unanimous consensus of the majority of the Fathers. For, be it remembered, this dogma was not defined until much later, and its history shows a turningpoint in the fourth century, when the Eunomian heresy began to influence considerably the tactics of the Fathers.

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