,,the ,,happiness ,,of ,,heaven  ,by a  
,father of the ,society of ,jesus  ,f4  
,j4 ,,boudreaux 7,requiescat in pace7   
,come1 ye blessed of my ,father1 possess
 the kingdom prepared for you4--,matth4 
xxv4 #cd4  ,,approbations4  ,i1         
,ferdinand ,coosemans1 ,provincial of   
the ,society of ,jesus in ,missouri1 in 
virtue of power granted to me by the    
,very ,reverend ,p4 ,beck1 ,superior    
,general of the same ,society1 hereby   
permit the publication of a book        
entitled3 ,,the ,,happiness ,,of        
,,heaven1 by a ,father of the ,society  
of ,jesus2 the same having been approved
 by the censors appointed by me to      
revise it4  ,st4 ,louis1 ,mo41 #a ,nov41
 #ahgj4     ,f4 ,coosemans1 ,s4,j4      
,liber supradictus1 cum a ,censoribus   
,nostris fuerit jam probatus1           
imprimatur4   ,,martinus ,,joannes1     
,archiep4 ,baltimor4  ,entered1         
according to an ,act of ,congress1 in   
the year #ahga1 by ,john ,murphy  ,co41 
in the ,office of the ,librarian of     

,congress at ,washington4  ,baltimore3  
,published by ,john ,murphy  ,co4 ,new  
,york3 ,catholic ,publication ,society4 
#ahgb4     ,,publishers' ,,preface ,,to 
,,the ,,second ,,revised ,,edition4  ,it
 seldom falls to the lot of a ,catholic 
,publisher to issue from his press a    
book1 which1 while it possesses the     
true1 substantial merit of genuine      
,catholic literature1 is at the same    
time graced with the novelty1 the       
absorbing interest which at once command
 the attention on the ,public1 and place
 the book in a high and permanent       
position before the world4 ,such has    
been our good fortune in the publication
 of ,,the ,,happiness ,,of ,,heaven--and
 of this no better proof can be required
 than the unprecedented sale of #cjjj   
copies1 constituting the first edition1 
in less than sixty days1 and the        
constantly increasing demand which      
already calls forth this second edition4
 ,few books have been more warmly       
welcomed by the ,press1 both ,catholic  

and non-,catholic1 than ,the ,happiness 
of ,heaven2 fewer still have proved1 in 
the perusal1 more worthy of the praises 
bestowed by ,reviewers1 or have borne   
out the character which favorable       
critics had assigned4 ,of this work it  
may be said with truth1 that the highest
 praise falls short of its merit1 the   
most favorable critic has not said too  
much in its commendation4 ,and this     
promises to be more than an ephemeral   
popularity--the book will live--it will 
be read with pleasure and profit1 as    
long as genuine ,catholic literature    
finds readers4  ,it is a book which was 
long wanted3 a thorough1 systematic     
treatise on a subject of the most vital 
importance3 a book which gives us all   
that ,catholic ,theology teaches about  
heaven1 and gives it in an authentic    
shape1 with text1 references and        
citations in all scholastic             
completeness2 and yet in a form adapted 
to the humblest capacity4 ,it is indeed1
 as one of its reviewers so happily     

calls it1 ,the spiritual ,geography of  
heaven1 giving us such a knowledge of   
that blessed country1 as we can acquire 
at this distance1 and showing forth its 
beauties1 its loveliness1 its           
thousandfold bliss in a manner so clear1
 so winning1 so unconquerably           
attractive1 that earth pales into       
insignificance before those dazzling    
splendors1 and our hearts long to be    
where our real treasure is4 ,when we    
have read this book and studied it1 7for
 a single perusal of it will not satisfy
 us17 we know something of that heavenly
 ,paradise which is to be the eternal   
abode of the ,elect1 and knowing it1 we 
must love and desire it1--we must submit
 with patience1 if not with joy1 to the 
trials of this life1 which are to be    
there so gloriously rewarded1--we must  
sigh for the moment which is to admit us
 into that ,paradise of endless delights
 and of imperishable beauty4  ,let then 
this book go forth on its mission of    
consolation and encouragement to the    

sorrowing and suffering poor3 it will   
teach them to prize their sorrows and   
their afflictions as the virgin gold of 
which their crown is to be formed1 and  
the brilliant gems which are to adorn it
 forever4 ,let it go to the             
counting-house of the merchant1 to the  
desk of the banker--and they will know  
that there is another and a truer wealth
 more worthy of their ambition4 ,let the
 great ones of the earth learn from it  
that their honors are a deceit and a    
snare2 that one sigh for ,eternity1 one 
moment spent in the service of ,god1    
purchase greater glory than all the     
crowns and sceptres of earth can bestow4
 ,let those whose lives are consecrated 
to the task of teaching young hearts to 
love ,god1 of recalling the wanderer to 
the paths of his duty1 of battling with 
the errors of worldly wisdom and the    
passions of the depraved human          
heart1--let them gather from this book  
not only the motives which will be      
powerful over the souls of men1 but also

 the strength and courage which they    
themselves need in their toils for the  
good of their neighbor4 ,in a word1 let 
all study this precious                 
volume3--,catholics and ,protestants1   
the learned and the ignorant1 the old   
and the young1 the innocent youth still 
arrayed in the spotless garment of his  
baptismal purity1 and the unhappy sinner
 who has grown old in wickedness and    
whose soul has lost almost all hope of  
peace2--there is instruction for all1   
comfort and joy1 encouragement and hope 
for all if they will but make a proper  
use of such means as ,god has given     
them1 and live here without forgetting  
that they are destined for a glorious   
hereafter4  ,we have but a word to add  
in regard to the present                
edition3--several alterations and       
improvements have been introduced into  
the work by the ,author1 which enhance  
its value and render it more deserving  
the patronage it has already received4  
,,the ,,publishers4 ,,baltimore1 ,june  

#ag1 #ahga4     ,,preface ,,to ,,the    
,,first ,,edition4  ,many books1 owing  
to their special character1 are designed
 for only a small circle of readers4    
,but topics involving general and vital 
interests deservedly claim the attention
 of all persons4 ,such is the subject of
 the present work--,the ,happiness of   
,heaven4 ,for who is he that1 believing 
in the existence of that blessed abode1 
does not hope eventually to arrive      
there8  ,what sublime descriptions do   
not the ,holy ,scriptures give us of the
 blessed ,city of ,god6 ,her wails are  
built of jasper-stone2 but the ,city    
itself is of pure and shining gold1 like
 to clear crystal glass4 ,and the       
foundations of the ,city are adorned    
with all manner of precious stones4 ,her
 gates are pearls4 ,the very streets are
 transparent as glass4 ,this glorious   
,city has no need of the sun or of the  
moon to shine in her2 for the glory of  
,god is her light4  ,in the midst of her
 sits the ,ancient of days3 ,his        

garments are white as snow3 ,his throne 
is like flames of fire4 ,thousands and  
thousands minister unto him1 and ten    
thousand times a hundred thousand stand 
before ,him4 ,a river of life-giving    
water1 as clear as crystal1 whose banks 
are adorned with the tree of life1      
issues from the throne of ,god4 ,the    
,blessed drink of the torrent of        
pleasure1 and are inebriated with the   
plenty of the house of ,god4 ,all tears 
are wiped away from their eyes3 and     
death shall be no more1 nor mourning1   
nor crying1 nor sorrow shall be any     
more1 for the former things are passed  
away4  ,and1 when we are assured that no
 mortal eye hath seen nor ear heard1 nor
 heart of man conceived the happiness   
prepared for ,god's children1 we must   
conclude that the magnificent language  
describing the heavenly ,jerusalem is   
only symbolical2 that the ,holy ,ghost  
speaks of the most precious and         
beautiful things we know1 in order to   
raise our minds to the reality which    

they faintly represent4 ,it has been the
 aim of the author of the following     
pages to discover the meaning concealed 
under those enticing figures4 ,in his   
exposition of ,the ,happiness of        
,heaven1 he has endeavored to follow the
 teachings of the most approved         
theologians of the ,church4 ,moreover1  
mindful that our ,divine ,model spoke of
 the ,kingdom of ,heaven in parables1 he
 has laid aside1 as far as possible1 the
 technical language of the schools1 and 
has replaced it by illustrations1 which 
are better adapted to the capacity of   
all4  ,should the worshipper of mammon1 
on perusing these pages1 pause in his   
headlong course1 to think of treasures  
which neither the moth nor rust         
consumes2 should the votary of pleasure 
be induced to sigh after the joys that  
pass not away2 should the poor and the  
afflicted of every description1 cast a  
lingering1 longing glance toward that   
blessed region where sorrow is unknown2 
should those who have consecrated       

themselves to ,god be incited to a      
greater perfection and to a desire of a 
higher degree of glory in heaven1 the   
writer will deem himself amply rewarded 
for his labor4     ,,contents4          
,,chapter      ,i4  ,the ,beatific      
,vision     ,,ii4  ,in the ,beatific    
,vision1 ,we shall be like ,him1 because
 we            shall see ,him as ,he is4
    ,,iii4  ,in the ,beatific ,vision1  
our ,intellect is glorified1 and our    
,thirst for ,knowledge completely       
gratified     ,,iv4  ,in the ,beatific  
,vision1 our ,will is also to be        
glorified1            and then we shall 
be happy in loving and being loved      
,v4  ,the ,beauty and ,glory of the     
,risen ,body     ,,vi4  ,the            
,spirituality of the ,risen ,body       
,,vii4  ,the ,impassibility and         
,immortality of the ,risen ,body        
,,viii4  ,several ,errors to be avoided 
in our ,meditations on ,heaven     ,,ix4
  ,the ,life of the ,blessed in ,heaven 
,x4  ,pleasures of the ,glorified       

,senses     ,,xi4  ,social ,joys of     
,heaven    ,,xii4  ,will the ,knowledge 
that some of our own are lost1 mar our  
happiness in ,heaven8   ,,xiii4  ,the   
,light of ,glory    ,,xiv4  ,degrees of 
,happiness in ,heaven     ,,xv4         
,degrees of ,enjoyment through the      
,glorified ,senses    ,,xvi4  ,the      
,glory of ,jesus and ,mary   ,,xvii4    
,the ,glory of the ,martyrs  ,,xviii4   
,the ,glory of the ,doctors and         
,confessors    ,,xix4  ,the ,glory of   
,virgins and ,religious     ,,xx4  ,the 
,glory of ,penitents and ,pious ,people 
,,xxi4  ,the ,eternity of ,heaven's     
,happiness     ,,the ,,happiness ,,of   
,,heaven4     ,,chapter #a4  ,,the      
,,beatific ,,vision4  ,reason1          
revelation1 and the experience of six   
thousand years unite their voices in    
proclaiming that perfect happiness      
cannot be found in this world4 ,it      
certainly cannot be found in creatures2 
for they were not clothed with the power
 to give it4 ,it cannot be found even in

 the practice of virtue2 for ,god has1  
in ,his wisdom1 decreed that virtue     
should merit1 but never enjoy perfect   
happiness in this world4 ,he has        
solemnly pledged himself to give eternal
 life to all who love and serve him here
 on earth4 ,he has promised a happiness 
so unspeakably great1 that the ,apostle1
 who was caught up into paradise1 and   
was favored with a glimpse thereof1     
tells us that mortal eye hath not seen1 
nor ear heard1 neither hath it entered  
into the heart of man1 what things ,god 
hath prepared for them that love him499 
99 #a ,cor4 xi4 #i4  ,this              
happiness--which is now so              
incomprehensible to us--is none other   
than the possession and enjoyment of    
,god himself in the ,beatific ,vision1  
as well as the perfect satisfaction of  
every rational craving of our nature in 
the glorious resurrection of the body4  
,it is on this glorious happiness we are
 going to meditate2 and first1 we shall 
endeavor to obtain a definite idea of   

the ,beatific ,vision1 which is the     
essential constituent of heavenly bliss4
  ,in meditating upon the happiness in  
store for the children of ,god1 we are  
very apt to build up a heaven of our    
own1 which naturally takes the shape and
 color which our sorrows1 needs1 and    
sufferings lend thereto4 ,the poor man1 
for instance1 who has suffered mutely   
from toil and want1 looks upon heaven as
 a place of rest1 abounding with all    
that can satisfy the cravings of nature4
 ,another1 who has often endured the    
pangs of disease1 looks upon it as a    
place where he shall enjoy perpetual    
health of body and mind4 ,another again1
 who1 in the practice of virtue1 has had
 all manner of temptations from the     
devil1 the world1 and his own flesh1    
delights in viewing heaven as a place   
totally free from temptation1 where the 
danger1 or even the possibility of sin1 
shall be no more4  ,all these1 and other
 similar views of heaven1 are true1     
inasmuch as they represent it as a place

 entirely free from evil and suffering1 
and1 at the same time1 as an abode of   
positive happiness4 ,nevertheless1 they 
are all imperfect views1 because not one
 of them takes in the whole of heavenly 
bliss1 such as ,god has revealed it to  
us4 ,they all ignore the ,beatific      
,vision1 which is the essential         
happiness of heaven4  ,but even among   
those who look upon heaven as a place   
where we shall see ,god1 very few indeed
 understand what is implied in the      
vision of ,god4 ,they imagine that we   
shall simply gaze upon an object whose  
surpassing perfection will make us happy
 in a way which they do not understand4 
,these last do not fully comprehend what
 is meant by the ,beatific ,vision1     
though they view heaven as a place where
 we shall see ,god4 ,let us1 therefore1 
endeavor to understand what faith and   
theology teach us concerning the        
,beatific ,vision4 ,we shall see that it
 is the essential happiness of the      
blessed which not only fills them with  

the purest and completest satisfaction1 
but that it is1 moreover1 in virtue of  
this ,beatific ,vision that they are    
enabled to enjoy the additional or      
secondary pleasures which cluster around
 the throne of ,god4  ,theologians      
divide the happiness of heaven into     
essential and accidental4 ,by essential 
is meant the happiness which the soul   
receives immediately from ,god in the   
,beatific ,vision4 ,by accidental are   
meant the additional pleasures or joys  
which come to the blessed from          
creatures4 ,thus1 when our ,blessed     
,lord says3 ,there shall be joy in      
heaven upon one sinner doing penance1   
,he evidently means a new joy1 which the
 blessed did not possess until sorrow   
for sin entered that sinner's heart4    
,they were already happy in the         
,beatific ,vision1 and would not have   
lost the slightest degree of their      
blessedness1 even if that sinner had    
never repented of his sins4 ,still1 they
 experience a new joy in his conversion1

 because therein they see ,god          
glorified2 and1 moreover1 they have     
reason to look for an additional brother
 or sister to share their bliss4 ,yet1  
although the blessed do rejoice in the  
conversion of the sinner1 they do so in 
virtue of the ,beatific ,vision--without
 which they could receive no additional 
pleasure from creatures4 ,therefore the 
,beatific ,vision is not only the       
essential happiness of heaven1 but it is
 also that which imparts to the saints  
the power of appropriating all the other
 inferior joys wherewith ,god completes 
the blessedness of his children4 ,as    
this is a point of importance1 we shall 
endeavor to understand it more clearly  
by an illustration4  ,a man who is      
gifted with perfect health of body and  
mind1 not only enjoys life itself1 but  
he likewise receives pleasure from the  
beauties of nature from literature1     
amusements1 and society4 ,now1 suppose  
he loses his health1 and is thrown on a 
bed of sickness4 ,he is no longer able  

to enjoy either life itself or its      
pleasures4 ,what is all the beauty of   
earthly or heavenly objects to him now8 
,what are amusements1 and all the joys  
of sense1 which formerly delighted him  
so much8 ,all these things are now      
unable to give him any pleasure2 because
 he has lost his health1 which afforded 
him the power of appropriating the      
pleasures of life4 ,therefore1 we say   
that health is essentially necessary1   
not only to enjoy life itself1 but also 
to relish its pleasures4 ,so too in     
heaven4 ,the ,beatific ,vision is       
necessary not only to enjoy the very    
life of heaven1 but likewise to enjoy   
the accidental glory wherewith ,god     
perfects the happiness of his elect4    
,what1 then1 is this ,beatific ,vision8 
,is it an eternal gazing upon ,god8 ,is 
it an uninterrupted ,ah6 of admiration8 
,or is it a sight of such overpowering  
grandeur as to deprive us of            
consciousness1 and throw us into a state
 of dreamy inactivity8 ,we shall see4   

,beatific ,vision is composed of three  
,latin words1 beatus1 happy2 facio1 ,i  
make2 and visio1 a sight2 all of which  
taken together make up and mean a       
happy-making sight4 ,therefore1 in its  
very etymology1 ,beatific ,vision means 
a sight which contains in itself the    
power of banishing all pain1 all sorrow 
from the beholder1 and of infusing1 in  
their stead1 joy and happiness4 ,we     
shall now analyze it1 and see wherein it
 consists2 for it is only by doing so   
that we can arrive at the clear idea of 
it1 which we are seeking4  ,theologians 
tell us that the ,beatific ,vision1     
considered as a perfect and permanent   
state1 consists of three acts which are 
so many elements essential to its       
integrity and perfection4 ,these are1   
first1 the sight or vision of ,god2     
secondly1 the love of ,god2 and thirdly1
 the enjoyment of ,god4 ,these three    
acts1 though really distinct from each  
other1 are not separable2 for1 if even  
one of them be excluded1 the ,beatific  

,vision no longer exists in its         
integrity4 ,we shall now say a few words
 on each of these constituents of       
heavenly bliss4  #a4 ,first1 the sight  
or vision of ,god means that the        
intellect which is the noblest faculty  
of the soul is suddenly elevated by the 
light of glory1 and enabled to see ,god 
as ,he is1 by a clear and unclouded     
perception of his ,divine ,essence4 ,it 
is1 therefore1 a vision in which the    
soul sees ,god1 face to face2 not indeed
 with the eyes of the body1 but with the
 intellect4 ,for ,god is a ,spirit1 and 
cannot be seen with material eyes4 ,and 
if our bodily eyes were necessary for   
that vision1 we could not see ,god until
 the day of judgment2 for it is only    
then that our eyes will be restored to  
us4 ,hence1 it is the soul that sees    
,god2 but then1 she sees ,him more      
clearly and perfectly than she can now  
see anything with her material eyes4    
,this vision of ,god is an intellectual 
act by which the soul is filled to      

overflowing with an intuitive knowledge 
of ,god2 a knowledge so perfect and     
complete that all the knowledge of ,him 
attainable1 in this world1 by prayer and
 study1 is like the feeble glimmer of   
the lamp compared to the dazzling       
splendor of the noonday sun4  ,this     
perfect vision1 or knowledge of ,god1 is
 not only the first essential element of
 the ,beatific ,vision1 but it is1      
moreover1 the very root or fountainhead 
of the other acts which are necessary   
for its completeness4 ,thus we say of   
the sun that he is the source of the    
light1 heat1 life1 and beauty of this   
material world2 for1 if he were blotted 
out from the heavens1 this now beautiful
 world would1 in one instant1 be left   
the dark and silent grave of every      
living creature4 ,this is only a faint  
image of the darkness and sadness which 
would seize upon the blessed1 could we  
suppose that ,god would at any time     
withdraw from them the clear and        
unclouded vision of ,himself4           

,therefore1 we say1 that the vision of  
the ,divine ,essence is the root or     
source of the ,beatific ,vision4  ,yet1 
although this is true1 it does not      
follow that the vision of the ,divine   
,essence constitutes the whole ,beatific
 ,vision2 for the human mind cannot rest
 satisfied with knowledge alone1 how    
perfect soever it may be4 ,it must also 
love and enjoy the object of its        
knowledge4 ,therefore1 the vision of    
,god produces the two other acts which  
we shall now briefly consider499  99    
,dico #a4 ,essentiam beatitudinis       
formalis primo ac principaliter         
consistere in clara ,dei visione1 in    
qua1 quasi in fonte ac radice tota      
beatitudinis perfectio continetur4 ,est 
enim prcipua ac perfectissima anim      
operatio in ratione consecutionis finis 
ultima1 et immediate cum ipsius         
conjunctione1 ac forma essentialiter    
distinguens statum beatum a non         
beato4444 ,tamen1 dico #b3 ,amor        
charitatis et amiciti divin est         

simpliciter necessarius1 ut homo sit    
supernaturaliter perfecte beatus3 atque 
ita absolute est de ipsius beatitudinis 
essentia4--,suarez de ,beat4 ,disput4   
#g4  #b4 ,the second element of the     
,beatific ,vision is an act of perfect  
and inexpressible love4 ,it is the sight
 or knowledge of ,god as ,he is1 that   
produces this love2 because it is       
impossible for the soul to see ,god in  
his divine beauty1 goodness1 and        
unspeakable love for her1 without loving
 ,him with all the power of her being4  
,it were easier to go near an immense   
fire and not feel the heat1 than to see 
,god in ,his very essence1 and yet not  
be set on fire with divine love4 ,it is1
 therefore1 a necessary act2 that is1   
one which the blessed could not possibly
 withhold1 as we now can do in this     
world4 ,for1 with our imperfect vision  
of ,god1 as ,he is reflected from the   
mirror of creation1 we can1 and         
unfortunately do withhold our love from 
him even when the light of faith is     

superadded to the knowledge we may have 
of him from the teachings of nature4    
,not so in heaven4 ,there1 the blessed  
see ,god as ,he is2 and therefore1 they 
love ,him spontaneously1 intensely1 and 
supremely4  #c4 ,the third element of   
the ,beatific ,vision is an act of      
excessive joy1 which proceeds           
spontaneously from both the vision and  
the love of ,god4 ,it is an act by which
 the soul rejoices in the possession of 
,god1 who is the ,supreme ,good4 ,he is 
her own ,god1 her own possession1 and in
 the enjoyment of ,him her cravings for 
happiness are completely gratified4     
,evidently1 then1 the ,beatific ,vision 
necessarily includes the possession of  
,god2 for without it1 this last act     
could have no existence1 and the        
happiness of the blessed would not be   
complete1 could we suppose it to have   
existence at all4 ,a moment's reflection
 will make this as evident as the light 
of day4  ,a beggar1 for instance1 gazes 
upon a magnificent palace1 filled with  

untold wealth1 and all that can gratify 
sense4 ,does the mere sight of it make  
him happy8 ,it certainly does not1      
because it is not1 and never can be his4
 ,he may admire its grand architecture  
and exquisite workmanship1 and thus     
receive some trifling pleasure2 but1 as 
he can never call that palace nor its   
wealth his own1 the mere gazing upon it1
 and even loving its beauty1 can never  
render him happy4 ,for this1 the        
possession of it is essential4  ,again1 
the starving beggar gazes upon the rich 
man's table loaded with every imaginable
 luxury4 ,does that mere sight relieve  
the pangs of hunger8 ,it certainly does 
not4 ,it rather adds to his             
wretchedness1 by intensifying his       
hunger1 without satisfying its cravings4
 ,even so would it be in heaven1 could  
we suppose a soul admitted there1 and   
allowed to gaze upon the beauty of ,god1
 while she cannot possess or enjoy ,him4
 ,such a sight would be no ,beatific    
,vision for her4 ,the possession of ,god

 is1 therefore1 absolutely necessary in 
order that the soul may enjoy ,him1 and 
rest in him as her last end4 ,hence1 the
 act of seeing ,god is also the act by  
which the blessed possess ,god1 and     
enter into the joy of their ,lord499  99
 ,si generatim loquamur1 verum est quod 
visio1 ut visio1 non sit possessio4 ,nam
 visio1 ut sic1 solum dicit claram      
cognitionem objecti visi4 ,possessio    
autem significat habere et tenere       
objectum1 eo modo1 quo natum est haberi 
et genera4 ,jam vero1 quia ,deus non    
aliter potest a nobis haberi et teneri  
quam per visionem1 ideo fit1 ut visio   
sortiatur nomen et officium possessionis
 respectu ,dei4--,becanus1 de ,beat4    
qust4 #c4  ,but this is not yet all4 ,we
 have been considering the acts by which
 the soul appropriates ,god to herself2 
meanwhile1 we must not forget that the  
active concurrence of ,god is as        
essential in the ,beatific ,vision as   
the action of the creature4 ,the        
,beatific ,vision means1 therefore1 that

 ,god not only enables the soul to see  
,him in all his surpassing beauty1 but  
also that he takes her to his bosom as a
 beloved child1 and bestows upon her the
 happiness which mortal eye cannot see4 
,it means1 furthermore1 that ,god unites
 the soul to ,himself in so wonderful   
and intimate a manner1 that1 without    
losing her created nature or personal   
identity1 she is transformed into ,god1 
according to the forcible expression of 
,st4 ,peter1 when he asserts that we are
 made partakers of the divine nature499 
,this is the highest glory to which a   
rational nature can be elevated1 if we  
except the glory of the hypostatic union
 and the maternity of the ,blessed      
,virgin ,mary4  99 #b ,pet4 i4 #d4  ,in 
explaining this partaking of the divine 
nature in heaven1 theologians make use  
of a very apt comparison4 ,if1 say they1
 you thrust a piece of iron into the    
fire1 it soon loses its dark color1 and 
becomes red and hot1 like the fire4 ,it 
is thus made a partaker of the nature of

 fire1 without1 however1 losing its own 
essential iron-nature4 ,this illustrates
 what takes place in the ,beatific      
,vision in relation to the soul4 ,she is
 united to ,god1 and penetrated by ,him4
 ,she becomes bright with ,his          
brightness1 beautiful with ,his beauty1 
pure with ,his purity1 happy with ,his  
unutterable happiness1 and perfect with 
,his divine perfections4 ,in a word1 she
 has become a partaker of the divine    
nature1 while she retains her created   
nature and personal identity4  ,abstract
 words1 however1 and reasoning fail to  
convey a definite idea of this glorious 
happiness reserved for the children of  
,god4 ,let us1 therefore1 have recourse 
to an illustration in the shape of a    
little parable4 ,it will be as a mirror1
 wherein we shall see faint but true    
reflections of the ,beatific ,vision4   
,a kind-hearted king1 while hunting in a
 forest1 finds a blind orphan boy1      
totally destitute of all that can make  
life comfortable4 ,the king1 moved with 

compassion1 takes him to his palace1    
adopts him as his own1 and orders him to
 be cared for and educated in all that a
 blind person can learn4 ,it is almost  
needless to say that the boy is         
unspeakably grateful1 and does all he   
can to phase the king4 ,when he has     
reached his twentieth year1 a surgeon   
performs an operation upon his eyes by  
which his sight is restored4 ,then the  
king1 surrounded by his nobles and amid 
all the pomp and magnificence of the    
court1 proclaims him one of his sons1   
and commands all to honor and love him  
as such4 ,and thus the once friendless  
orphan becomes a prince1 and1 therefore1
 a partaker of the royal dignity1 of the
 happiness and glory which are to be    
found in the palaces of kings4  ,i will 
not attempt to describe the joys that   
overwhelm the soul of this fortunate    
young man when he first sees that king1 
of whose manly beauty1 goodness1 power1 
and magnificence he had heard so much4  
,nor will ,i attempt to describe those  

other joys which fill his soul when he  
beholds himself1 his own personal       
beauty1 and the magnificence of his     
princely garments1 whereof he had also  
heard so much heretofore4 ,much less    
will ,i attempt to picture his exquisite
 unspeakable happiness when he sees     
himself adopted into the royal family1  
honored and loved by all1 together with 
all the pleasures of life within his    
reach4 ,each one may endeavor to imagine
 his feelings1 joy1 and happiness4 ,we  
can only say that all this taken        
together is a beatific vision for       
him--in the natural order4  ,here we    
find the three acts already explained4  
,the first is the sight of the good king
 in all his glory and magnificence2 the 
second is the intense love which this   
sight produces2 and the third is the    
enjoyment of the king's society1 and all
 the happiness wherewith his adoption   
has surrounded him4  ,the application of
 the parable is obvious4 ,god is the    
great and mighty ,king who finds your   

soul in the wilderness of this world4   
,to use the forcible words of           
,scripture1 ,he found you wretched1 and 
miserable1 and poor1 and blind1 and     
naked499 ,moved with compassion1 ,he    
brought you into ,his holy ,church4     
,there1 ,he washed you with his own     
precious blood1 clotured you with the   
spotless robe of innocence1 adorned you 
with the gifts of grace1 and adopted you
 as his own child4 ,then ,he commanded  
his ministers and others to educate you 
for heaven4 ,by ,his grace1 and your own
 co-operation1 your soul is being       
gradually developed into a more perfect 
resemblance to ,jesus ,christ1 who1 in  
,his human nature1 is the standard of   
all created perfection4 ,but you are    
blind yet1 and must remain so until your
 ,heavenly ,father calls you home4 ,when
 that happy day dawns1 you will leave   
this world2 your eyes will be opened by 
the light of glory1 and you will see    
,god as ,he is1 in all his glory and    
magnificence4 ,you will also see        

yourself as you are1 adorned with the   
jewels of the many graces ,he has       
bestowed upon you4 ,you will also see   
the beautiful angels and saints1 clothed
 with the beauty of ,god himself1       
standing around his throne to hear the  
sentence that is to admit you into their
 society4 ,this sight of the ,living    
,god1 and of all the magnificence which 
surrounds ,him1 will fill your soul with
 a perfect knowledge of him2 and this   
knowledge will produce a most ardent and
 perfect love2 and when he presses you  
to his bosom1 proclaims you one of his  
children1 and commands all to honor and 
love you as such1 your joy will be full4
 ,this will be emphatically a ,beatific 
,vision for you4 you will then enter    
into the possession and enjoyment of    
,god1 who alone can fill the soul with  
pure and permanent happiness4  99 ,apoc4
 iii4 #ag4  ,we shall now close this    
chapter with a beautiful extract from   
the great theologian ,lessius4 ,speaking
 of the three acts which constitute the 

,beatific ,vision1 he says3 ,in these   
three acts resides ,god's chiefest      
glory1 which ,he himself intended in all
 his works2 and so1 likewise1 in these  
same acts reside the highest good and   
formal beatitude of men and angels4 ,by 
these acts the blessed spirits are      
vastly elevated above themselves1 and1  
in their union with ,god1 become        
godlike1 by a most lofty and            
supereminent similitude with ,god1 so   
that the mind can conceive no greater4  
,thus1 like very gods1 they shine to all
 eternity in the divine brightness4 ,by 
these same acts they expand themselves  
into immensity1 so as to be co-equal and
 co-extensive1 as far as may be1 to so  
great a good1 that they may take it in1 
and comprehend it all4 ,they linger not 
outside1 as it were upon the surface of 
it2 but they go down into its profound  
depths1 and enter into the joy of their 
,lord2 some more1 some less1 according  
to the magnitude of the light of glory  
imparted to each4 ,immersed in this     

abyss1 they lose themselves1 and all    
created things2 for all other good and  
joys seem to them as nothing by the side
 of this ocean of good and joys4 ,in    
this abyss there is to them no darkness1
 no obscurity1 such as now hangs over us
 about the ,divinity2 but all is light  
and immense serenity4 ,there are their  
eternal mansions1 with a tranquil       
security that they can never fail4      
,there is the fulfilling of all their   
desires4 ,there is the possession and   
enjoyment of all things that are        
desirable4 ,there nothing will remain to
 be longed for1 or sought for any more2 
for all will firmly possess and         
exquisitely enjoy every good thing in   
,god4 ,there the occupation of the      
saints will be to contemplate the       
infinite beauty of ,god1 to love ,his   
infinite goodness1 to enjoy his infinite
 sweetness1 to be filled to overflowing 
with the torrent of his pleasures1 and  
to exult with an unspeakable delight in 
his infinite glory1 and in all the good 

things which he and they possess4 ,hence
 comes perpetual praise1 and            
benediction1 and thanksgiving2 and thus 
the blessed1 having reached the         
consummation of all their desires1 and  
knowing not what more to crave1 rest in 
,god as their last end499  99 ,de ,perf4
 ,divin4 lib4 xiv4 c4 #e4     ,,chapter 
,,ii4  ,,the ,,beatific ,,vision4       
7,,continued47  ,in the ,beatific       
,vision1 we shall be like ,him2 because 
we shall see him as he is499  99 #a     
,john iii4 #b4  ,in the preceding       
chapter1 we have endeavored to          
understand the meaning of the ,beatific 
,vision4 ,we have seen that it is not a 
mere gazing upon ,god1 but a true       
possession and enjoyment of ,him4 ,we   
have seen1 moreover1 that the ,beatific 
,vision implies a most intimate union   
with ,god1 in which the soul is made a  
partaker of the ,divine ,nature1 in a   
far higher degree than is attainable in 
this world4  ,but we must be careful not
 to confound this union of the soul with

 ,god1 which is a moral union1 with a   
personal union1 such as exists between  
the humanity and the divinity in ,jesus 
,christ4 ,for1 in ,him1 though these two
 natures are distinct1 they are not     
separable4 ,the human nature is so      
intimately united to the divine1 that it
 receives its personality from the      
eternal ,son of ,god4 ,hence1 we cannot 
say that ,jesus ,christ is one ,person  
as man1 and another ,person as ,god1    
thus asserting two distinct ,persons in 
,christ4 ,this would be a heresy1 long  
since condemned by the church4 ,in ,him1
 therefore1 there is but one ,person1   
and that ,person is the eternal ,son of 
,god1 in whom the human nature has not a
 distinct personality of its own4 ,this 
is called a personal or hypostatic      
union1 which belongs to ,jesus ,christ  
alone1 and constitutes ,him the ,lord of
 lords1 the ,king of kings1 and the     
,judge of the living and the dead4 ,no  
other creature1 not even the ,blessed   
,virgin1 can ever aspire to such a union

 with ,god4 ,when1 therefore1 we speak  
of our intimate union with ,god in the  
,beatific ,vision1 we understand a moral
 union1 and not a physical or a personal
 one4 ,hence1 however intimate our union
 with ,god may be1 we shall always      
retain our personality1 and never be    
merged into ,god4  ,in this world1 how  
intimate soever may be the union which  
exists between friend and friend1 parent
 and child1 husband and wife1 these     
persons all retain their respective     
personalities4 ,so shall it be in       
heaven4 ,we shall see and possess ,god2 
we shall be united to ,him in an        
intimate manner1 but we shall ever      
retain our distinct personality and     
individuality4 ,when a drop of water    
falls into the ocean1 it is absorbed and
 completely lost in that immense volume 
of water4 ,this is no type of our union 
with ,god4 ,but the drop of oil is such 
a type2 for while it floats on the bosom
 of the deep1 it does not mingle with   
the water1 nor lose its individuality4  

,it remains a drop of oil4  ,not only   
shall we thus retain our personality1   
when united to ,god in the ,beatific    
,vision1 but we shall1 moreover1 retain 
all that belongs to the reality of human
 nature4 ,for1 as ,st4 ,thomas teaches1 
the glory of heaven does not destroy    
nature2 but perfects it499 ,therefore1  
when ,scripture tells us that we shall  
be changed1 we must not imagine that we 
shall be changed into angels1 or into   
some other nature different from the    
human4 ,the change means a supernatural 
elevation and perfection of our whole   
nature1 and not its destruction4 ,the   
transition or change of the child into  
the man neither changes nor destroys the
 faculties of his mind nor the senses of
 his body2 neither does it create new   
powers or faculties which he had not    
before4 ,his gradual growth into manhood
 only develops and perfects what the    
hand of ,god had placed in his nature on
 the day of his creation4  99 ,quamdiu  
manet natura aliqua1 manet operatio     

eius4 ,sed beatitudo non tollit naturam1
 cum sit perfectio eius4 ,ergo non      
tollet naturalem cognitionem et         
dilectionem4444 ,semper autem oportet   
salvari primus in secunda4 ,unde oportet
 quod natura salvetur in beatitudine4   
,et similiter quod in actu beatitudinis 
salvetur actus natur4--,s4 ,thomas1 p4  
#a1 q4 #fb1 art4 #g4  ,this gradual     
development of our nature to its        
perfection1 in the natural order1       
illustrates the wonderful supernatural  
perfection which the power of ,god will 
work in us both in the ,beatific ,vision
 and in the glorious resurrection of the
 body4 ,for1 however great and elevated 
we may then be1 our now existing natural
 powers will neither be changed nor     
destroyed4  ,i have been thus careful in
 explaining these things1 because we are
 now to study the transforming power of 
the ,beatific ,vision upon the soul1 as 
well as the glory of the spiritualized  
body in which we shall again be clothed 
on the resurrection day4  ,according to 

the angelic doctor1 the human soul bears
 a threefold resemblance to ,god499 ,she
 is like ,god by nature1 by grace1 and  
by glory4 ,the likeness to ,god by      
nature is found in all men1 but is      
imperfect4 ,the likeness by grace is far
 more perfect1 and is found in the just 
only2 while it is seen in its full      
perfection in the blessed4 ,we shall1   
therefore1 endeavor to fathom the       
meaning of ,st4 ,john1 when he says1 ,we
 shall be like ,him3 because we shall   
see him as ,he is2 as well as the saying
 of ,st4 ,peter1 who asserts that we    
shall be made partakers of the divine   
nature4 ,let us begin by a little       
illustration4  99 444 ,imago ,dei       
tripliciter potest considerari in       
homine4 ,uno quidem modo secundum quod  
homo habet aptitudinem naturalem ad     
intelligendum et amandum ,deum4 ,et hc  
aptitudo consistet1 in ipsa natura      
mentis1 qu est communis omnibus         
hominibus4 ,alio modo secundum quod actu
 vel habitu ,deum cognoscit et amat1 sed

 tamen imperfecte4 ,et hc est imago per 
conformitatem grati4 ,tertio modo       
secundum quod homo ,deum actu cognoscit 
et amat perfecte4 ,et attenditur imago  
secundum similitudinem glori4 ,prima    
ergo invenitur in omnibus hominibus4    
,secunda vero in justis tantum4 ,tertia 
vero solum in beatis4--,s4 ,thomas1 p4  
#a1 q4 #ic1 art4 #d4  ,suppose you enter
 an artist's studio1 just as he has     
drawn the outlines of a portrait4 ,all  
the essential features are there--the   
shape of the head1 the eyes1 ears1      
mouth1 and whatever else is necessary to
 constitute the human face2 and it      
already bears a striking resemblance to 
the man who is sitting for his portrait4
 ,you return in a few days1 and1 though 
it is yet far from being finished1 the  
coloring has added so much that it is   
far more beautiful and perfect than when
 you first saw it4 ,again1 you see it   
when it is completely finished1 framed1 
and exposed to public view4 ,how        
perfect6 how life-like it is6 ,it       

actually seems to live and breathe4 ,how
 vast a deference between this          
exquisitely finished painting and the   
mere outlines you first saw6 ,this      
illustration teaches us1 better than    
abstract words could do1 how the human  
soul is like ,god from the very first1  
and how that likeness gradually         
increases by grace and the practice of  
virtue1 until it receives the last touch
 and finish in the ,beatific ,vision4   
,from the very first moment of her      
existence1 the soul is like to ,god1    
because she is a spirit1 and therefore  
immortal4 ,she is endowed with          
intelligence1 free-will1 memory1 and    
whatever else belongs to a spiritual    
substance4 ,evidently1 this is already  
the image of ,god1 though1 compared with
 what it will be by grace and the       
,beatific ,vision1 it is as yet nothing 
more than the mere outlines4  ,next     
comes baptism1 by which the soul is     
raised to the supernatural state4 ,she  
is washed with the blood of ,jesus1 and 

clothed with the robe of innocence1     
which1 if we may use the expression1    
begins the coloring or beautifying      
process4 ,faith1 hope1 and charity are  
infused into her1 by which she is       
enabled to lead a supernatural life4    
,then come other sacraments1 which have 
for their object to wash away stains1   
remove imperfections1 and to nourish1   
strengthen1 beautify1 and gradually     
develop a greater resemblance to ,god4  
,but there is an immense difference     
between the senseless image we saw on   
the canvas and the soul4 ,the portrait  
is a lifeless image1 which is totally   
passive1 and has1 therefore1 nothing    
whatever to do with its gradual growth  
and its resemblance to the original4    
,not so with the soul4 ,she is a living 
and rational image of the eternal ,god1 
and has the power to aid very materially
 in her gradual development1 and in her 
greater resemblance to the original     
which is ,god4 ,not only has she the    
power1 but also the strict obligation of

 co-operating with ,god1 in perfecting  
what ,he began without her co-operation 
,hence1 while of herself she is         
incapable of having even a good thought1
 aided by the grace of ,god she not only
 has good thoughts and desires1 but also
 the strength to carry them into effect4
 ,with ,god's assistance1 she can and   
does reproduce in herself the virtues   
which ,jesus taught and practised--,his 
humility1 purity1 meekness1 obedience1  
patience1 and resignation to ,god's     
will4 ,especially does she reproduce    
,his life of love--love or ,god and love
 for man4  ,as soon as this divine      
charity becomes the mainspring of her   
actions1 everything she does develops in
 her a greater resemblance to ,god4     
,then1 not only prayer1 the sacraments1 
pious reading1 and other spiritual      
exercises1 but voluntary mortifications1
 temptations from the devil1 the world1 
and the flesh--even eating1 drinking1   
and innocent recreations--all help      
powerfully to develop and perfect in her

 the image of ,god4 ,for1 as ,st4 ,paul 
tells us1 ,to them that love ,god1 all  
things work together unto good499  99   
,rom4 viii4 #bh4  ,could you now see a  
soul at the first moment of her         
existence1 you would see the image of   
,god begun4 ,could you see her again    
immediately after baptism1 she would    
appear far more beautiful2 because she  
is then clothed with the robe of        
innocence and beautified by the grace of
 ,god4 ,but could you see that same soul
 after ten1 twenty1 or more years of a  
holy life1 you could scarcely believe   
that it is the same soul--so much more  
,god-like and beautiful has she become4 
,but again1 could you see her united to 
,god in the ,beatific ,vision1 you would
 be so overpowered with her dazzling    
splendor and unearthly beauty1 that you 
would be ready to fall down and adore   
her--thinking that it is ,god himself   
you see1 and not his image4 ,she would  
have to prevent this adoration1 by      
assuring you that whatever excellence   

you behold in her is1 after all1 that of
 a mere creature4 ,this is what happened
 even to ,st4 ,john1 who had already    
seen so many and such wonderful visions4
 ,when the bright angel stood before    
him1 to reveal the secrets of ,god1 he  
says3 ,and ,i fell down before his feet 
to adore him4 ,but he saith to me3 ,see 
thou do it not3 ,i am thy               
fellow-servant1 and of thy brethren1 who
 have the testimony of ,jesus4 ,adore   
,god499 ,st4 ,augustine says that the   
angel was so beautiful and glorious that
 ,st4 ,john actually mistook him for    
,god1 and would really have given him   
divine worship1 had not the angel       
prevented it by declaring who he was4   
99 ,apoc4 xiv4  ,from all this1 we begin
 to see what ,st4 ,john means when he   
tells us that we shall be like ,god1    
because we shall see ,him as he is4 ,our
 likeness to ,god was begun on the very 
first day of our existence4 ,it was     
gradually developed by ,god's grace and 
the sacraments2 and by our own          

co-operation with all the helps of ,god4
 ,but during life1 the process of       
development was slow--so very slow1 that
 we were at times tempted to think it   
had ceased altogether4 ,but in the      
,beatific ,vision the process is rapid  
as a flash4 ,the soul is suddenly       
transformed into that degree of likeness
 to ,god which she has deserved by a    
holy life4 ,she is made like to ,god1   
because she sees ,him as he is4 ,it is  
this glorious vision which contains in  
itself this transforming power1 and     
which assimilates the soul to ,god4  ,in
 this world a deformed man may gaze upon
 a beautiful object without becoming    
beautiful thereby2 the poor man gazes   
upon the rich man1 but remains as poor  
as ever2 and the ignorant man gazes upon
 the philosopher1 and nevertheless      
remains as ignorant as before4 ,not so  
in heaven4 ,the vision of ,god has a    
transforming power2 that is1 it has the 
power of communicating to the beholder  
attributes which he had not before1 or  

possessed only in the germ4 ,thus the   
soul1 because she sees ,god as ,he is1  
is filled to overflowing with all       
knowledge2 she becomes beautiful with   
the beauty of ,god1 rich with his       
wealth1 holy with his holiness1 and     
happy with his own unutterable          
happiness4 ,in a word1 by the vision of 
,god1 she is made a partaker of the     
divine nature1 and1 like a very god1 she
 shines unto all eternity in the divine 
brightness4  ,a diamond1 carefully cut  
and perfectly polished1 glitters and    
shines in the sun with exceeding        
brilliancy4 ,it not only reflects the   
light1 but also absorbs it into itself1 
so as to shine even in the dark with the
 light it has absorbed4 ,it actually    
becomes1 as it were1 a little sun1      
shining with its own light4 ,it is thus 
become a partaker of the sun's nature1  
while it retains its own peculiar       
diamond nature and individuality4 ,this 
is an image of what takes place in the  
,beatific ,vision4 ,while she was in    

this world1 ,god had polished that soul1
 by the sacraments and by sufferings2   
and now that she is in ,his presence1   
and sees him as he is1 she shines and   
sparkles in his light with unspeakable  
splendor4 ,she reflects and absorbs the 
divine light and beauty of ,god4 ,she is
 like ,god1 because she sees ,him as he 
is2 she is made a partaker of the divine
 nature1 while she retains her own human
 nature and personal identity4  ,but1   
let us again hear ,lessius4 ,speaking of
 this communication of the divine nature
 to man1 he says ,this communication    
begins in this life1 by the gifts of    
grace1 especially faith1 hope1 and      
charity4 ,by these virtues we are not   
only made like to ,god1 but ,god is also
 united to us4 ,it is perfected1        
however1 in the next life by the gifts  
of glory--namely1 the light of glory1   
the vision of the ,divinity1 beatific   
love1 and beatific joy4 ,for1 by these1 
we attain our highest similitude to     
,god1 and become perfectly sons of ,god1

 shining like the ,divinity1 and        
exhibiting in ourselves the most        
excellent image of the most ,holy       
,trinity4 ,for by the light of glory we 
are made like the ,father2 by the vision
 of the ,divine ,essence and the ,divine
 ,persons1 we become like the ,son2 by  
beatific love we are made like the ,holy
 ,ghost2 by joy we become like the      
,godhead in beatitude1 and thus the     
participation of the divine beatitude is
 completed in us499  99 ,de ,perf4      
,divin41 lib4 xiv4 c4 #a4  ,now1        
,christian soul1 meditate well on all   
this4 ,endeavor to fathom the bliss of  
the saints when they see themselves like
 ,god in so eminent a degree4 ,remember 
that you were created to enjoy the      
unspeakable happiness of seeing ,god1   
and of being made a partaker of the     
divine nature4 ,but remember1 too1 that 
,god1 who created you without your      
co-operation1 will not save you without 
it4 ,he never will polish your soul into
 a jewel fit for heaven1 in spite of    

yourself4 ,you must1 therefore1         
co-operate with ,him1 and do his holy   
will in all things4 ,however painful may
 be the trials ,he sends you1 they are  
all so many strokes to take away some   
roughness or deformity which would      
prevent your soul from being perfectly  
like ,him4 ,every act you perform1 while
 in the state of grace1 adds a new      
feature of beauty to your soul1 and     
therefore prepares her the better to    
receive the finishing touch in the      
,beatific ,vision1 and to shine with    
greater splendor as a perfect image of  
the living ,god4     ,,chapter ,,iii4   
,,the ,,beatific ,,vision4              
7,,continued47  ,in the ,beatific       
,vision our intellect is glorified1 and 
our thirst for knowledge completely     
satisfied4  ,man was created with a     
thirst for knowledge which can never be 
satiated in this world4 ,sin1 which     
greatly weakened and darkened his mental
 faculties1 has not taken away his      
desire and love for knowledge4 ,and the 

knowledge which he acquired by eating   
the forbidden fruit1 rather increased   
than satisfied his thirst4  ,but all his
 efforts to reach the perfection of     
knowledge1 even in the natural order1   
have been fruitless4 ,with all his      
boasted discoveries in astronomy1       
chemistry1 geology1 mechanics1 and other
 kindred sciences1 his knowledge of     
nature's secrets is still very limited4 
,but could he even master every natural 
science1 and compel nature to reveal her
 most hidden secrets1 his thirst for    
knowledge would still remain            
unsatisfied4  ,let us1 for the sake of  
illustration1 suppose a man so gifted   
that he not only knows all that can be  
known about this world1 but soars beyond
 it1 and learns the exact size1         
distances1 laws1 and relations to each  
other of the countless worlds that shine
 in the blue sky4 ,supposing these      
distant orbs to be peopled like ours1 he
 knows the character1 manners1 laws1 and
 languages of their respective          

inhabitants4 ,he knows1 moreover1 all   
their sciences1 the characters of their 
plants1 animals1 and minerals4 ,in a    
word1 he sees and knows every star as   
perfectly as he knows his own house and 
its inmates4 ,what vast knowledge would 
not that man possess6 ,he would         
certainly be far more learned than all  
the philosophers that ever lived1 taken 
together4 ,but would his thirst for     
knowledge be completely quenched8 ,would
 he say that his mind is so completely  
full that he can long for no more1 or   
that it can contain no more8 ,no1 he    
could never say that2 for the knowledge 
of the creature alone can never         
completely fill or satisfy the mind4    
,we are little1 and very limited1 it is 
true1 and if we are aiming at ,christian
 perfection1 we are accustomed to look  
upon ourselves as such4 ,and the oftener
 we compare our borrowed perfections    
with those of ,god1 the more deeply     
convinced of our littleness shall we    
become4 ,but yet1 how little soever we  

may be1 we have1 in a certain sense1    
capacity for the infinite2 and for it1  
only the infinite is sufficient4 ,hence1
 as all the wealth of this world could  
never make any man perfectly happy1 so  
neither could the perfect knowledge of  
every creature perfectly satisfy his    
cravings after knowledge4 ,the one is as
 finite as the other1 and consequently  
neither could do that for which the     
infinite alone is sufficient4  ,yet this
 is not all4 ,not only is the full      
knowledge of the whole natural order    
incapable of satisfying man's desire for
 knowledge2 but not even all the        
knowledge of ,god1 and of the           
supernatural order1 so far as they can  
be known in this world by faith and     
theology1 ever did or ever could make a 
man say1 ,it is enough2 ,i ask for no   
more4 ,indeed1 the very reverse takes   
place4 ,for if there be any knowledge   
that intensifies thirst for more1 it is 
precisely the imperfect knowledge of    
,god we have by faith and the           

contemplation of ,him in his creatures4 
,theologians have studied and learned   
much2 they have thrown much light on the
 dark mysteries of revelation2 yet what 
they know is only as a drop in the      
boundless ocean of ,god's unfathomable  
being4 ,with all the vast knowledge of  
,god which they have acquired1 they are 
still constrained to cry out with ,st4  
,paul3 ,oh1 the depth of the riches of  
the wisdom and of the knowledge of ,god6
 ,how incomprehensible are ,his         
judgments1 and how unsearchable ,his    
ways699 ,do what we may1 read the ,holy 
,scriptures1 study1 pray1 meditate2 we  
never can see and know ,god as ,he is1  
so long as we remain pilgrims in this   
world4 ,the saying of ,st4 ,paul will   
ever remain true3 ,we now see thorough a
 glass in a dark manner2 that is1       
imperfectly and unsatisfactorily4  99   
,rom4 xi4 #ac4  #a ,cor4 xiii4 #ab1  ,in
 the original ,greek1 ,st4 ,paul uses   
the word mirror1 which is also the word 
used in the ,latin ,vulgate1 per        

speculum2 that is1 by means of a mirror4
 ,the meaning1 therefore1 of ,st4 ,paul 
is not that we see through a glass by   
transmitted light1 as when we look      
through a telescope1 but as when we see 
an image reflected in a mirror4 ,let us 
suppose a man so circumstanced in this  
world that he has never seen the sun1   
nor his light1 except as reflected in   
the moon4 ,he has heard of his immense  
size1 and his bewildering distance from 
us2 of his dazzling splendor1 and keen1 
life-imparting power1 whereby he gives  
life1 growth1 and beauty to every living
 thing4 ,to this man1 the moon is a     
mirror wherein the sun is imperfectly   
reflected2 and1 through he is unable to 
see the sun himself1 he judges from the 
splendor and beauty of the moon that he 
must be grand1 glorious1 and magnificent
 beyond the power of words to express4  
,this illustrates the meaning of ,st4   
,paul when he says that we now see ,god 
by means of a mirror4 ,all creatures1   
the sun1 the moon1 and the stars1 the   

vast expanse of the ocean1 the earth1   
trees1 flowers1 animals1 and man        
especially1 are a grand mirror in which 
the perfections of ,god are reflected in
 a dark and imperfect manner4 ,we see1  
in them all1 faint reflections of ,his  
divine beauty1 wisdom1 goodness1 power1 
and of ,his other perfections2 but      
himself as ,he is1 we cannot see4       
,therefore1 all the knowledge of ,god   
which we can derive from the            
contemplation of creatures1 adding even 
all that he has been phased to reveal of
 himself1 far from satisfying1 rather   
increases the thirst of the soul for    
more4 ,they who know most of ,god are   
the saints1 and they are the very ones  
who can say1 with the royal prophet3 ,as
 the hart panteth after the fountains of
 water1 so my soul panteth after ,thee1 
,o ,god4 ,my soul hath thirsted after   
the strong1 living ,god2 when shall ,i  
come and appear before the face of      
,god899 ,this is the continual sigh and 
cry of the saints1 because the knowledge

 which they have of ,god in creatures1  
and even in their visions1 does not     
satisfy their longings4 ,but listen to  
,st4 ,paul3 ,we now see through a glass 
in a dark manner2 but then face to face3
 now ,i know in part2 but then ,i shall 
know even as ,i am known4  99 ,ps4 xli4 
#b4  #a ,cor4 xiii4 #ab4  ,how consoling
 are these words of inspiration6 ,yes1  
in heaven1 we shall see ,god as ,he is1 
face to face4 ,we shall see ,him in all 
his adorable perfections by a clear and 
unclouded perception of his divine      
essence4 ,we shall gaze with unspeakable
 delight and rapture upon that beauty1  
ever ancient and ever new4 ,we shall    
drink in all knowledge at its living    
source--unmingled with error or doubt4  
,all the darkness and ignorance caused  
by sin will forever vanish in the light 
of ,god's countenance1 as the darkness  
of night disappears before the rising   
sun4  ,we shall then see1 as it is1 the 
august and awful mystery of the most    
,holy ,trinity--the deepest1 the        

sublimest1 and the most incomprehensible
 of all those that ,god ever revealed to
 man4 ,we shall then see the eternal    
,father1 ever begetting ,his only ,son1 
and the ,holy ,ghost ever proceeding    
from both ,father and ,son4 ,we shall   
then see how they are really three      
distinct ,persons1 and yet one undivided
 ,essence4 ,we shall see1 face to face1 
and as he is1 this great1 eternal ,god1 
in the eternity of ,his duration1 in the
 abysses of his unsearchable judgments1 
in the sweetness of his goodness1 in the
 tenderness of his mercies1 in the      
spotlessness of his sanctity1 in the    
severity of his justice1 in the might of
 his irresistible power1 in the charms  
of his captivating beauty1 and in the   
splendor of his majesty and glory4 ,in a
 word1 we shall no longer see ,god as   
,he is rejected in the mirror of        
creation1 but as he is in himself4      
,this is the vision which no mortal has 
seen1 or can see in this world4 ,this is
 the vision which pours torrents of     

knowledge into our souls1 and fills them
 to overflowing4 ,no more searching of  
books2 no more wasting away of health   
and strength in the pursuit of          
knowledge2 no more going to learned men1
 as the beggar goes to the rich for     
bread4 ,no more perplexing and torturing
 doubts that perhaps we have not the    
truth4 ,the light of glory has opened   
our eyes1 and we see all truth as it is1
 and become like ,god in knowledge1     
because we see him as ,he is4  ,but this
 is not yet all4 ,the glorification of  
our intellect will not only enable us to
 see ,god as ,he is3 it will also unveil
 us to ourselves1 and make us see       
ourselves as we are4  ,in our present   
state of existence1 we are a mystery to 
ourselves4 ,in spite of the numberless  
learned works written on the mind1 and  
the laws by which it operates1 our      
knowledge of it is still very limited4  
,we see the human soul only as reflected
 in a mirror1 that is1 in her outward   
manifestations4 ,thus1 when we read a   

magnificent poem1 or when we gaze upon a
 noble ship ploughing the waters of the 
deep1 or riding safely through a fearful
 storm2 or when we look upon grand      
churches1 palaces1 and works of art--all
 these are as mirrors1 which reflect the
 greatness1 wisdom1 power1 and ingenuity
 of the human soul4 ,again1 when we     
enter orphan asylums1 or other          
institutions for the unfortunate and    
destitute of every description1 we may  
view them as mirrors which reflect the  
moral goodness of the soul2 but the soul
 herself as she is1 we cannot see4 ,she 
is as invisible to us as ,god himself4  
,in heaven1 we shall know and see       
ourselves as we are4 ,for1 as ,st4 ,paul
 tells us3 ,then ,i shall know even as  
,i am known4 ,we shall then see and know
 that beautiful1 living image of the    
,eternal in her very essence4 ,we shall 
see her clothed with a surpassing       
beauty1 adorned with the gems of grace  
and good works1 and shining in the      
presence of ,god like a very star4 ,this

 sight of ourselves and of our exceeding
 beauty will kindle in us none other    
than sentiments of unbounded gratitude  
to ,god1 who is the giver of our        
existence and of all that we possess4   
,here again1 as well as in the knowledge
 of ,god1 the human intellect will rest 
satisfied2 because its thirst for the   
complete knowledge of self will be      
quenched in the ,beatific ,vision4      
,besides seeing ourselves as we are1 we 
shall also see the beautiful angels1 our
 elder brothers in creation4 ,we shall  
also see1 as they are1 our fellow-men1  
who are now as much a mystery to us as  
we are to ourselves4 ,we shall likewise 
see all other creatures as they are in  
their very essence1 and not as they now 
appear to us4 ,we shall see all things  
in the one ,god and ,father of all1 who 
is above all1 and through all1 and in us
 all499 ,thus shall our souls be filled 
to overflowing with all knowledge from  
its living source1 which is ,god        
himself1 the eternal ,truth4  99 ,eph4  

iv4 #f4  ,before closing this chapter1  
,i must remark1 for fear of being       
misunderstood1 that when we say the     
blessed will see all things in ,god1 we 
do not mean that they will really       
possess all knowledge4 ,we are finite   
beings1 and1 consequently1 essentially  
unable to possess any attribute or      
perfection in an infinite degree4 ,we   
can no more possess all knowledge than  
we can be clothed with all power1 all   
holiness1 all beauty1 or any other      
perfection in an infinite degree4 ,all  
these attributes belong to ,god alone4  
,even the angels1 who are so superior to
 us1 do not know everything499 ,when we 
say1 therefore1 that we shall see all   
things in ,god1 we simply mean that each
 one's capacity1 great or small1 shall  
be completely filled1 and that he shall 
desire nothing more4 ,when we fill many 
vessels with water1 the smallest is as  
full as the largest4 ,so in heaven4     
,each one shall know according to his   
individual capacity1 which the ,light of

 glory will give him4 ,each one shall be
 filled to overflowing1 and desire no   
more4 ,but more of this when we come to 
speak of the degrees of glory4  99 4444 
,angeli superiores1 inferiores a        
nescientia purgant4 ,angeli autem       
inferiores vident essentiam divinam3    
ergo angelus videns essentiam divinam1  
potest aliqua nescire4 ,sed anima non   
perfectius videbit ,deum quam angelus3  
ergo anim videntes ,deum non oportet    
quod omnia videant4444 ,sic autem       
ignorantia non est poenalitas1 sed      
defectus quidam3 nec necesse est quod   
omnis talis defectus per gloriam        
auferatur4 ,sic enim etiam posset dici  
quod defectus esset in ,papa ,lino quod 
non pervenerit ad gloriam ,petri4--,s4  
,thom41 ,suppl4 q4 #ib1 art4 #c4        
,,chapter ,,iv4  ,,the ,,beatific       
,,vision4 7,,continued47  ,in the       
,beatific ,vision our will is also to be
 glorified1 and then we shall be happy  
in loving and being loved4  ,we have    
seen in the foregoing chapter that our  

intellectual faculties are glorified1   
and that our natural thirst for         
knowledge is forever quenched4 ,but we  
have another faculty1 called the will1  
or the loving power of the soul4 ,this  
faculty is also to be glorified in the  
,beatific ,vision4 ,then our continual  
desire for happiness1 which we vainly   
sought in creatures1 will be completely 
gratified4 ,we shall now see that1 in   
the ,beatific ,vision1 our will or moral
 nature is elevated1 ennobled1 and made 
like ,god by a participation of ,his    
sanctity1 beatitude1 and love4 ,but let 
us first cast a glance at ourselves1 as 
we now are in our fallen state4  ,when  
our first parents revolted against ,god1
 they abandoned the eternal rule of     
rectitude1 which is ,god's ,will4 ,their
 passions1 which heretofore had been    
under the control of reason1 revolted   
against them1 and their will was turned 
away from ,god4 ,we1 their children1    
have inherited all the consequences of  
their fall4 ,we seek ourselves          

inordinately--follow our own capricious 
will1 which leads us into excesses1 at  
which we blush1 in our sober moments4   
,we stubbornly persist in seeking our   
happiness in creatures1 though reason   
itself loudly proclaims that in them it 
cannot be found4 ,evidently1 then1 our  
will has been sadly perverted in the    
fall of our first parents4  ,one of the 
objects of the ,christian religion was  
to bring back our will to a conformity  
with the ,divine ,will1 and to cause it 
to love ,god above all things4 ,yet1 in 
spite of its manifold teachings1 in     
spite too of the sacraments1 and the    
many graces we daily receive1 in spite  
of prayer1 meditation1 and other        
spiritual exercises1 this grand object  
is but partially attained in this world4
 ,for we find our perverse will again   
and again rising in rebellion against   
,god4 ,when a command is imposed upon us
 which does not chime in with our       
wishes1 private interests1 views1 or    
natural inclination1 we not unfrequently

 must drag ourselves by main force to   
perform what is commanded4 ,and if we do
 obey1 it is often only after doing all 
in our power1 by excuse or pretext1 to  
escape the obligation of obeying4       
,indeed1 we all can say with the        
apostle3 ,i am delighted with the law of
 ,god1 according to the inward man2 but 
,i see another law in my members1       
fighting against the law of my mind1 and
 captivating me under the law of sin    
that is in my members499  99 ,rom4 vii4 
#bb4  ,what a tyranny this law of sin   
exercises over the will1 even of holy   
persons6 ,how often do they discover1 on
 close examination1 that their will has 
departed from the eternal rule1 which is
 the will of ,god6 ,how often do they   
find that they had been seeking their   
own1 instead of ,god's glory6 ,after    
doing really great things1 which they   
fancied were done purely for ,god1 they 
find1 to their grief1 that1 to a great  
extent1 they had been secretly and      
artfully seeking themselves1 and their  

own glory4 ,and they have reason to fear
 that they have already received their  
reward in that human applause which they
 sought1 or in which they took such     
complacency when it came unsought4  ,it 
is said that persons who have been      
bitten by a viper1 and who have         
nevertheless recovered by the           
application of timely remedies1 are     
never again the same in health as they  
were before4 ,at times they are swollen1
 or feel acute pains1 or have a morbid  
and depraved appetite for what they     
should not eat4 ,at other times they    
feel a general languor1 which takes away
 all their energy1 so that whatever they
 do requires a most painful effort4     
,evidently1 some of the poison is still 
lurking in their system1 and so long as 
it remains there these infirmities will 
never be entirely healed4  ,so it is    
with us1 in a moral point of view4 ,our 
human nature was bitten and poisoned by 
the infernal serpent1 in the earthly    
paradise1 and although a powerful       

antidote was given us in the            
,redemption1 some of the venom remained 
in us2 and as long as we live here      
below1 we shall feel its effects4 ,we   
shall always feel the sting of          
concupiscence1 and retain an inclination
 to evil1 to seek ourselves             
inordinately1 and to follow our own     
will4 ,we shall always experience a     
certain languor in the practice of      
virtue1 which involves a continual      
effort and struggle4  ,what an exquisite
 consolation it is to us to be assured  
that none of this poison will follow us 
into heaven6 ,yes1 the day will         
come--blessed and glorious day6--when   
all that perversity of will1 all that   
inclination to evil1 and all the        
passions of our depraved nature will be 
no more6 ,all these will die in our     
temporal death1 and be buried--never to 
rise again in our glorified bodies4 ,the
 ,beatific ,vision will glorify our     
will1 and change us1 as it were1 into   
new creatures4  ,then shall we find     

ourselves joyfully willing to do what   
,god wills1 as ,he wills it1 and because
 he so wills it--without the hast       
repugnance on our part4 ,we shall no    
longer have peculiar views1 private     
interests1 or natural inclinations to   
clash with the will and interests of    
,god4 ,his divine will and ours shall   
become so totally one1 that we shall    
seem to have no will of our own1 so     
completely1 and1 at the same time1 so   
sweetly1 shall it be identified with the
 will and good pleasure of ,god4 ,in a  
word1 as our intellect is elevated by   
the ,light of glory1 and filled with the
 purest knowledge in the ,beatific      
,vision1 so also our will is purified1  
sanctified1 and made like ,god's will1  
in rectitude and perfect sanctity4  ,but
 not only shall our will become holy and
 conformed to ,god's will3 we shall also
 love ,god above all things1 purely1    
unselfishly1 ardently1 and for ,his own 
blessed sake2 and in that love shall we1
 at last1 find the perfect happiness we 

vainly sought in the love of creatures4 
,human love is a source of partial      
happiness in this world1 and it is in   
this human love1 as in a mirror1 that we
 see faint reflections of the           
unspeakable happiness which will        
inebriate our souls in the ,beatific    
,vision4 ,but they are emphatically     
faint reflections2 for whether it be    
conjugal1 parental1 or fraternal love1  
or whether it be the love of pure       
friendship--whether it be even elevated 
by grace to the supernatural virtue of  
charity1 it never did1 and never will   
bestow perfect happiness in this world4 
,it depends for its existence and       
perfection on conditions which can never
 be completely fulfilled in our present 
state of imperfection2 and1 therefore1  
the short-lived happiness to which it   
gives birth is always mingled with a    
certain amount of bitterness4  ,it is in
 heaven1 and only in heaven1 that all   
the conditions of love can be fulfilled2
 and1 hence1 it is there only that love 

will produce pure and perfect happiness1
 unmingled with the disappointments1    
cruel misunderstandings1 and            
insufficiency of human love4 ,first of  
all1 the love of heaven is essentially  
mutual4 ,the vision of ,god not only    
reveals to the soul ,his divine beauty1 
goodness1 wisdom1 and numberless other  
perfections1 which captivate her1 and   
set her on fire with a seraphic love2   
but it also reveals the intense and     
mysterious love of ,god for her4 ,the   
sight of that divine love produces in   
her the happiness which the heart of man
 cannot conceive4  ,if a great king     
should speak kindly to a poor peasant1  
smile upon him1 and even show him a real
 affection1 a happiness which he never  
experienced before would take possession
 of his heart4 ,a thrill of joy would   
run through every fibre of his frame4   
,he would be a new man1 and live a new  
life1 simply because a great one of this
 world had smiled upon him and          
condescended to love him4  ,this is a   

faint reflection of that undying thrill 
of joy1 of that unspeakable happiness   
which the loving smile of ,god will     
produce upon the soul4 ,for1 in the     
,beatific ,vision1 she sees clearly     
that1 in spite of her littleness and    
insignificance1 which she never saw as  
she now does--in spite1 too1 of the sins
 and imperfections which had stained her
 beauty while in the flesh1 the great   
and thrice-holy ,god loves her          
infinitely more tenderly and sincerely  
than either father or mother1 or any    
other creature ever did4 ,not only does 
she see the intense love of ,god beaming
 upon her now1 but she sees1 moreover1  
that ,he loved her from eternity1 when  
she existed as yet only in the divine   
mind4 ,yes1 she sees herself lying in   
the bosom of the ,eternal1 with ,his    
mysterious love brooding over her1 and  
giving her existence in the fulness of  
time4 ,this is truly and emphatically1  
for her1 a ,beatific ,vision4 ,it is    
vain for us to endeavor to fathom the   

exquisite happiness which this vision of
 ,god's love produces in the soul4 ,for1
 if the mere smile of a king has the    
power of infusing joy into the heart of 
a poor and insignificant person1 what   
shall we say of the smile of ,god1 who  
is the ,king of kings8 ,what shall we   
say of this affectionate1 paternal      
embrace8 ,what shall we say of the joy1 
the happiness that flow into the soul1  
when ,he presses her to his bosom1 gives
 her the kiss of peace1 and calls her   
his own beloved child8 ,what shall we   
say of her exceeding happiness1 when ,he
 makes her a partaker of his divine     
nature1 and unites her to himself more  
intimately than two creatures ever could
 be united in this world8  ,these are   
all secrets of heaven4 ,they are simply 
unspeakable1 because they are beyond our
 present powers of comprehension4 ,eye  
hath not seen them1 ear hath not heard  
them1 nor hath it entered into the heart
 of man to conceive them4 ,we shall1    
therefore1 make no further attempt to   

express what no human tongue can utter4 
,but we may say that1 as a pure and     
mutual love produces the greatest       
happiness we know of in this world1 so  
also the mutual love which exists       
between the soul and ,god in the        
,beatific ,vision1 is the source of the 
most perfect happiness possible4  ,but  
there is another feature of that        
unspeakable happiness1 which we must now
 consider4 ,love must not only be mutual
 to produce happiness2 there must1      
besides1 be neither fear nor suspicion  
that either of the parties will prove   
false4 ,every one knows that when a     
suspicion of that nature fastens upon   
the mind of one who loves1 his happiness
 is at an end2 and there is no telling  
to what extravagant excesses his        
jealousy may lead him4  ,this           
imperfection1 which blasts so much      
happiness in this world1 will never find
 its way into our heavenly home4 ,for   
the soul not only sees that ,he who     
loved her from eternity will continue to

 do so everlastingly2 she not only sees 
the utter impossibility of ,god's ever  
despising her2 but she1 at the same     
time1 sees the impossibility of her ever
 proving false to ,him4 ,she not only   
sees ,god as ,he is1 but she also sees  
everything else as it is4 ,however      
beautiful1 therefore1 creatures may be  
in heaven1 she always sees in ,god a    
beauty and perfection so vastly1 so     
infinitely superior1 that it is         
impossible for her to be captivated by  
creatures1 as she was in this world4    
,she loves all the companions of her    
bliss1 it is true2 but she loves them   
all in ,god1 and for ,god4 ,she loves   
them because they are ,his1 and because 
he loves them4 ,she loves them too1     
because they are so holy1 so beautiful1 
and so much like ,god1 and1 therefore1  
deserving of her love4 ,but her         
chiefest1 her absorbing love is centred 
in ,god1 and remains centred there      
forever4 ,never can there come a day    
when she will see a growing coldness in 

,god for her4 ,never shall there dawn a 
day when she will discover in herself a 
growing coldness for ,god2 and1         
consequently1 there never shall be a day
 when her exceeding happiness will fade 
away or be lessened4 ,rather1 she sees  
the dawn of a glorious day when her     
happiness will be increased1 perfected1 
and completed in the resurrection of the
 body--a day when other joys and        
pleasures will be added to those she now
 enjoys in the ,beatific ,vision4       
,,chapter ,v4  ,,the ,,beauty ,,and     
,,glory ,,of ,,the ,,risen ,,body4  ,we 
have seen in the foregoing chapters     
that1 in the ,beatific ,vision1 the     
human soul sees1 loves1 and enjoys ,god1
 and that her essential happiness       
consists in that unfailing1 blessed     
vision4 ,but1 although the blessedness  
she now enjoys is far greater than words
 can express1 it is not yet integral or 
complete1 and never will be1 except when
 she is again clothed in her own body1  
beautified1 and glorified after the     

likeness of her ,saviour's body4        
,however1 although her happiness is not 
yet complete1 you must not therefore    
imagine that the hast shadow of sadness 
or unhappiness hangs over her4 ,for1 as 
we have seen1 her will is now totally   
conformed to ,god's will4 ,it follows   
that although she sees other joys and   
pleasures in store for her1 and desires 
them1 these desires do not in the hast  
mar her exceeding happiness4 ,she wills 
the resurrection of her body as ,god    
wills it1 and because ,he wills it1 and 
because also her body is absolutely     
necessary to complete her human nature1 
which essentially consists of both soul 
and body4 ,we shall begin our           
meditations on the resurrection of the  
body by first contemplating the beauty  
and splendor of the glorified body4 ,in 
order to form some idea of the perfect  
beauty and splendor of form which is in 
store for us1 we must first look at some
 of the transformations which take place
 in the natural order4 ,these will aid  

us1 very materially1 in arriving at a   
conception1 more or less perfect1 of the
 glorious transformation which the power
 of ,god will work in us at the         
resurrection4  ,when we examine the     
kingdoms of nature1 we discover that the
 gross matter which surrounds us in     
shapeless masses1 is susceptible of     
forms and organizations so perfect1     
refined1 and beautiful1 that we may1 in 
some sense1 call these forms glorified  
matter4 ,it is1 certainly1 matter       
glorified far above inferior forms in   
the natural order4 ,let us take a few   
examples4  ,what is the diamond8 ,it is 
nothing more than crystallized carbon1  
or charcoal4 ,there is nothing in the   
whole range of science which can be so  
easily and so positively proved as this4
 ,the famous diamond ,koh-i-noor1 or    
mountain of light1 which now sparkles in
 the ,british crown1 and which is worth 
more than half a million of dollars1    
could1 in a few moments1 be reduced to a
 thimbleful of worthless coal-dust4     

,yet1 how great a difference1 in        
appearance and value1 between that      
precious gem and a thimbleful of        
coal-dust6 ,again1 what are other gems1 
such as the ruby1 the sapphire1 the     
topaz1 the emerald1 and others8 ,they   
are nothing more than crystallized clay 
or sand1 with a trifling quantity of    
metallic oxide or rust1 which gives to  
each one its peculiar color4 ,yet1 what 
a difference between these sparkling and
 costly jewels and the shapeless clod or
 sand which we trample under foot6  ,if 
we now look for a moment into the       
vegetable kingdom1 we see this          
glorification of matter still more      
wonderfully displayed4 ,of what are all 
plants composed8 ,they are all composed 
of four elements of matter1 which have  
no remarkable beauty of their own4 ,in  
scientific language they are called     
carbon or charcoal1 oxygen1 hydrogen1   
and nitrogen4 ,by the power and the laws
 of life these are transformed into that
 endless variety of beauty and color1   

odor and taste1 so striking in the      
vegetable world4 ,hence1 the most       
beautiful flowers1 and their exquisite  
perfumes1 as well as the delicious      
fruits to which they give birth1 are all
 made of the very same elements of      
matter as the bark1 the wood1 and the   
root of the tree that bears them4 ,yet1 
what a difference between the coarse    
tree and the delicate flower6 ,what a   
difference1 too1 between the tasteless  
bark or the wood of the tree1 and the   
luscious fruit that hangs in clusters   
from its branches6  ,now if1 in the     
natural order1 ,god can and does        
transform coarse and shapeless matter   
into forms so beautiful and so glorious1
 what shall we say of the beauty and    
perfection into which ,he will change   
our vile bodies6 ,for all these         
transformations which we now witness    
belong to the natural order1 and are the
 result of the laws which govern matter 
in this world of imperfection2 whereas  
our transformation in the resurrection  

depends on the immediate act of ,god's  
almighty power4 ,the difference1        
therefore1 between our present          
corruptible body and the glorified body1
 will be greater by far than the        
difference we now see between charcoal  
and the diamond1 or between the         
exquisitely shaped flower and the coarse
 shrub that bears it4  ,having said this
 much to aid us in forming some idea of 
the glorified body1 we shall now proceed
 to examine one of its attributes1 which
 ,st4 ,paul mentions1 when he says3 ,it 
is sown in dishonor1 it shall rise in   
glory499 ,our bodies were indeed sown in
 dishonor1 in the company of worms1 and 
a prey to corruption4 ,they had been    
honored by the presence of an immortal  
spirit1 the very image of the living    
,god4 ,they had been honored by the     
,holy ,ghost1 who made them ,his temple4
 ,they had been honored1 too1 by the    
presence of ,jesus ,christ1 who made    
them ,his tabernacle1 every time we     
received ,him in holy communion4 ,but   

death has struck them down2 the spirit  
has fled2 they lie cold and motionless1 
and corruption begins to assert its     
empire over them4 ,our nearest and      
dearest friends hasten to throw them    
into the dark and silent grave1 where   
they return into their original dust4   
,then1 indeed1 our bodies are sown in   
dishonor4 ,but when the fulness of time 
shall have come1 these same dishonored  
bodies shall rise in glory4  99 #a ,cor4
 xv4 #dc4  ,this word glory is one of   
great and manifold meanings in ,holy    
,scripture4 ,in this particular place   
and connection it means excellence and  
beauty1 accompanied with a shining      
splendor4 ,wherefore1 our bodies rising 
in glory1 means1 first1 that they shall 
rise perfect in beauty and symmetry of  
form1 and totally free from the defects 
and blemishes entailed by sin4 ,this    
perfect beauty of form is evidently     
involved in the promise of rising       
conformable to the glorious body of our 
,blessed ,saviour1 who1 will reform the 

body of our lowness1 made like the body 
of ,his glory1 according to the         
operation whereby he is also able to    
subdue all things unto himself499  99   
,phil4 iii4 #ba4  ,the human body was   
created perfect in the beginning4 ,it   
was the masterpiece of ,god's power and 
wisdom in this world4 ,but sin          
dishonored and disfigured it4 ,it gave  
birth to a host of infirmities1 which   
mar its original beauty1 and in some    
cases change it even into a monster4    
,still1 in spite of sin1 it yet retains1
 in many individuals1 much of its       
primitive comeliness4 ,but how perfect  
soever in form and feature any one may  
be1 there is always some deficiency2    
some member1 organ1 or feature is       
slightly distorted1 imperfect1 or out of
 proportion with the rest4  ,on the     
resurrection day1 all these defects and 
blemishes disappear1 and the human body 
is again1 far more than in the          
beginning1 a masterpiece of ,god's      
creative power1 wisdom1 and love4 ,for  

every member1 organ1 and feature will   
then be exquisitely shaped and          
proportioned1 so as to harmonize into a 
perfect whole of surpassing beauty1     
without defect or deficiency of any     
kind4 ,oh6 with what rapturous delight  
will the soul reunite herself with that 
beautiful body1 and make it her temple  
forever6 ,it was the companion of her   
sorrows and her joys in this world4 ,but
 it was1 too1 a body of sin and death1  
and she had1 perhaps more than once1    
sighed and prayed to be delivered from  
it4 ,but now that it is purified1       
beautiful1 and glorified1 she re-enters 
it with joy1 because it is become the   
fit companion of a beatific spirit4 ,the
 fond mother meeting her long-lost      
child1 and1 in the joy of her heart1    
pressing it to her bosom1 is a faint    
image of the joy which the soul will    
experience in the reunion with her      
glorified body4  ,but this is not all4  
,st4 ,thomas maintains99 that1 besides  
rising in perfect beauty of form1 all   

the just must rise in the bloom and     
vigor of youth2 otherwise our bodies    
would not1 according to promise1 rise   
conformable to the glorious body of     
,jesus ,christ4 ,from this doctrine it  
follows that all defect1 or appearance  
of old age1 as well as the infirmities  
and deficiencies of infancy1 will be    
completely removed1 and all the saints  
will enjoy the full perfection of human 
nature4 ,what consolation there is in   
all these glorious promises6 ,to be     
forever young and vigorous1 forever     
blessed with perfect health of mind and 
body1 to be forever beyond the reach of 
time1 which destroys all beauty here    
below2 to be clothed with a body that   
shall forever be a stranger to          
suffering3 these are some of the joys in
 store for the children of ,god in the  
resurrection of the body4  99 ,respondeo
 dicendum1 quod homo resurget absque    
omni defectu human natur3 quia sicut    
,deus humanam naturam absque defectu    
instituit1 ita sine defectu reparabit4  

,deficit autem humana natura dupliciter4
 ,uno modo quia nondum perfectionem     
ultimam est consecuta4 ,alio modo1 quia 
jam ab ultima perfectionis recessit4 ,et
 primo modo deficit in pueris1 secundo  
modo deficit in senibus4 ,et ideo1 in   
utrisque reducetur humana natura per    
resurrectionem1 ad statum ultim         
perfectionis qui est in juvenili tate1  
ad quam terminatur motus augmenti1 a    
qua1 incipit motus decrementi4--,s4     
,thom4 ,suppl4 q4 #ha1 art4 #a4         
,however1 this is not all4 ,rising in   
glory means something more than rising  
in mere beauty of form1 bloom of youth1 
and the complete perfection of human    
nature4 ,it also implies a radiant      
brilliancy wherewith the just will shine
 on the resurrection day4 ,this is one  
of the meanings of glory in the language
 of ,scripture4 ,take the following as  
an instance out of many3 ,and when      
,aaron spoke to all the assembly of the 
children of ,israel1 they looked toward 
the wilderness3 and1 behold1 the glory  

of the ,lord appeared in a cloud499     
,that is1 a brilliant and dazzling      
splendor burst forth in the heavens4    
,so1 also1 when ,jesus was glorified in 
his transfiguration1 ,his face did shine
 as the sun1 and his garments became    
white as snow4 ,moreover1 as a general  
rule1 when celestial inhabitants        
appeared in this world1 they were       
surrounded with a halo of brilliant     
light2 as we read of the angels who     
appeared at the birth of ,christ1 and of
 those who appeared to the holy women   
that were going to embalm the body of   
,jesus4 ,hence it is that in the        
paintings of ,christian art1 the head1  
or the whole body of ,christ1 of the    
,blessed ,virgin1 and of the saints1 is 
always surrounded by this halo of light4
  99 ,exod4 xvi4  ,this is the light1   
the brilliancy which is promised to the 
saints by our ,blessed ,lord himself1   
when ,he says3 ,then shall the just     
shine as the sun in the kingdom of their
 ,father499 ,thus shall the soul that is

 now united to ,god1 in the ,beatific   
,vision1 and already a partaker of the  
divine nature1 communicate her own      
dazzling splendor to the body1 and      
surround it with an aureola of glory1   
which will form a portion of her        
blessedness for evermore4  99 ,matt4    
xiii4  ,but1 although all the just must 
rise in glory and in the perfection of  
human nature1 you must not1 therefore1  
infer that all shall rise in the same   
degree of beauty and splendor of form4  
,for1 as the resurrection is a reward to
 the just1 it follows that each one     
shall have a body glorified in          
proportion to his own individual merits4
 ,any contrary doctrine would sound like
 heresy4 ,if you were told1 for         
instance1 that the murderer who dies on 
the scaffold1 after making an act of    
perfect contrition1 will rise on the    
last day with a body as beautiful and   
glorious as that of the ,blessed        
,virgin1 or of the ,apostles1 martyrs1  
and holy virgins1 your whole soul would 

revolt at such a doctrine4 ,you would   
maintain1 that if the resurrection is a 
reward to the just1 the beauty of their 
bodies should bear some proportion to   
their merits4 ,you would certainly be   
right in maintaining this2 for it is the
 very doctrine taught by ,st4 ,paul1    
when he says3 ,one is the glory of the  
sun1 another the glory of the moon1 and 
another the glory of the stars1 for star
 differeth from star in glory3 so also  
in the resurrection of the dead499 ,each
 one1 therefore1 shall rise in that     
particular degree of glory which he has 
deserved by the more or less holy life  
he has led in this world4  99 #a ,cor4  
xv4 #da4  ,it will no longer be as it is
 in this world1 where personal beauty is
 a free gift of ,god1 but no reward4    
,hence we see personal beauty in pagans 
and infidels1 as well as in ,christians4
 ,its possession does not1 in the hast1 
denote sanctity2 nor does its absence   
denote moral depravity2 and1 therefore1 
beautiful persons may be very wicked1   

while deformed ones may be very holy4   
,not so after the resurrection4 ,perfect
 personal beauty1 accompanied with a    
heavenly splendor1 being one of the     
rewards in store for the children of    
,god1 will then denote sanctity in the  
just4 ,the more holy they have been in  
this life1 the more beautiful and       
conformable to the glorious body of     
,jesus they shall be4  ,now1 ,christian 
reader1 do you wish to possess faultless
 personal beauty in your heavenly home8 
,do you desire1 not only to increase    
your own blessedness1 but to be even an 
ornament in the kingdom of your ,father8
 ,no doubt you do4 ,well1 you have the  
means in your hands4 ,lead a holy life1 
a life of purity and perfect charity4   
,endeavor to reproduce in yourself the  
virtues which ,jesus taught and         
practised2 and when the angel's trumpet 
calls the dead to life1 your body1 which
 must first be sown in dishonor1 shall  
rise in that degree of beauty which you 
have deserved by the holiness of your   

life4     ,,chapter ,,vi4  ,,the        
,,spirituality ,,of ,,the ,,risen       
,,body4  ,having seen the personal      
beauty and splendor in which the just   
will rise on the last day1 we shall now 
examine some other attributes of the    
glorified body4 ,st4 ,paul tells us3 ,it
 is sown an animal body1 it shall rise a
 spiritual body499  99 #a ,cor4 xv4 #dd4
  ,rising a spiritual body does not mean
 that the bodies of the just shall be   
changed into spirits4 ,our bodies1 which
 are material by nature1 must remain so 
forever4 ,they must rise in conformity  
to the glorious body of ,jesus ,christ1 
who will reform the body of our lowness 
made like to the body of ,his glory4    
,and what kind of a body had ,jesus     
,christ1 when he arose triumphant over  
death and hell8 ,it was certainly ,his  
own material body of real flesh and     
blood1 and not a spirit4 ,when he       
appeared to his apostles1 as ,st4 ,luke 
tells us1 they1 being troubled and      
affrighted1 supposed that they saw a    

spirit4 ,and ,he said to them1 ,why are 
you troubled1 and why do these thoughts 
arise in your hearts8 ,see my hands and 
feet1 that it is ,i myself2 handle and  
see2 for a spirit hath not flesh and    
bones as you see me have499 ,assuredly1 
here is a true body of flesh and blood  
and bone1 and not a spiritual one--in   
the sense that matter does or can become
 a spirit4 ,it is the very same body in 
which ,he suffered such terrible        
tortures and agonies during his bitter  
passion4  99 ,luke xxiv4  ,so shall we  
rise on the last day1 in our own        
material body of flesh and blood1 with  
every organ and member glorified and    
made conformable to the body of ,jesus  
,christ4 ,according to the teachings of 
,st4 ,thomas1 our bodies shall rise of  
the same nature as they now are4 ,for   
glory does not change or destroy nature1
 but perfects it499 ,evidently1 then1   
rising a spiritual body does not mean   
that our bodies are to be changed into  
spirits4 ,what then does it mean8 ,it   

means that1 while retaining their       
essential material nature1 they will be 
clothed with properties which naturally 
belong only to spirits1 and not to      
bodies4 ,these we shall now examine4  99
 ,ponere enim corpus transire in        
spiritum est omnino impossibile4 ,non   
enim transeunt invicem nisi qu in       
materia communicant4 ,spiritualium autem
 et corporalium non potest esse         
communicatio in materia1 cum substanti  
spirituales sint omnino immaterialia4   
,impossibile est igitur quod corpus     
humanum transeat in substantiam         
spiritualem4444 ,similiter etiam        
impossibile est quod corpus hominis     
resurgentis sit quasi areum et ventis   
simile4--,s4 ,thom41 ,cont4 gent41 lib4 
#d1 c4 #hd4  #a4 ,in the first place1   
rising a spiritual body implies that the
 glorified body will no longer need     
food1 drink1 and sleep1 to sustain life 
and strength1 as it now does4 ,the risen
 body will1 therefore1 in this respect1 
become like a spirit1 which needs       

neither food nor drink4 ,eating is a    
necessity of the present life1 and makes
 our bodies animal4 ,this necessity will
 no longer exist after the resurrection4
 ,when we reflect upon this1 it seems to
 us that nearly one half of human life1 
and of its energies1 are expended upon  
this one thing of eating1 providing1 and
 preparing food4 ,fields must be sown1  
and crops must be raised2 grain must be 
ground2 cattle must be cared for almost 
as children2 ships must cross and       
recross the ocean2 and all this to      
prepare food and raiment for our vile   
bodies4 ,what a slavery this is6 ,the   
soul1 that noble image of the living    
,god1 instead of giving her time to the 
developing of her faculties and the     
contemplating of ,god and ,his works1   
must provide and prepare food for the   
body4 ,rising a spiritual body will     
forever emancipate us from this slavery4
  ,but although it is true that there   
shall be no more eating and drinking in 
heaven1 as we now understand these two  

actions1 you must not infer from this   
that the sense of taste shall not be    
gratified in the blessed4 ,it most      
certainly will be1 as well as every     
other sense of the human body1 though   
not by the corruptible food of the      
present life4 ,when the butterfly was a 
caterpillar1 it devoured green leaves   
with pleasure and avidity4 ,they were   
its very life4 ,but now that it is      
changed into a beautiful butterfly1 it  
lives on the honey and exquisite perfume
 of flowers4 ,if you offer it those same
 leaves that it loved so much while a   
caterpillar1 it scorns them1 and refuses
 even to touch them2 for they are now   
unable1 in its transformed state1 to    
give it any pleasure4 ,so shall it be   
with us after the resurrection4 ,our    
tastes shall be so refined that we shall
 scorn the low animal pleasures which   
are fit only for our present corruptible
 bodies4 ,what a difference there is    
between the coarse green leaf which is  
the food of the caterpillar1 and the    

exquisite honey of the blushing rose1   
which is the food of the butterfly6     
,there is a still greater difference    
between the creatures that now gratify  
our senses1 and those that are reserved 
in heaven to gratify our glorified      
senses after the resurrection4  ,but    
there is still another slavery besides  
that of eating and drinking1 from which 
we shall be delivered by rising a       
spiritual body4 ,it is the slavery of   
sleep1 which takes up nearly one-third  
of our lives4 ,we all know by           
experience1 that it takes only a few    
hours of heavy physical labor or        
assiduous mental application to exhaust 
all our mental energies and bodily      
strength4 ,and1 whether we like it or   
not1 we must sleep six or seven hours1  
in order to regain our lost strength1   
and to be ourselves again4 ,how many    
saints have grieved over this necessity 
of our nature6 ,often have they desired 
to spend the nights in the contemplation
 of ,god2 but in spite of their         

endeavors1 they were overpowered by     
sleep4 ,the spirit1 indeed1 was willing1
 but the flesh was weak4  ,this         
imperative necessity of our animal      
bodies will be totally removed by rising
 a spiritual body4 ,spirits have no need
 of sleep2 their energies are never     
exhausted by the manifold acts which    
they constantly perform4 ,they live in  
the continual enjoyment of that         
supernatural strength wherewith they    
were clothed the moment the ,vision of  
,god flashed upon them4 ,it is this     
wonderful strength which will be poured 
out1 as it were1 over our bodies1 at the
 resurrection4 ,for1 as ,st4 ,paul says 
of our body3 ,it is sown in weakness1 it
 shall rise in power499 ,hence1 however 
intense may be the application of our   
mental faculties or of our physical     
powers in heaven1 we shall ever remain  
strangers to the well-known feelings of 
fatigue and prostration4 ,all our       
energies shall ever remain fresh and    
unimpaired1 and their continual exercise

 shall be the never-failing source of   
the most exquisite enjoyment4  99 #a    
,cor4 xv4 #dc4  #b4 ,in the second      
place1 rising a spiritual body implies  
vastly more than the mere emancipation  
from the necessities of nature4 ,it     
means1 besides1 that the body will then 
be totally subject to the spirit1 and   
consequently that concupiscence and     
other inordinate passions1 which now war
 against the spirit1 shall no longer    
exist4 ,this is one of the most         
consoling of promises to persons who are
 endeavoring to lead a holy life4 ,their
 present corruptible body1 in which the 
law of sin resides1 is an enemy that is 
ever warring against the spirit4 ,often 
have they cried out with ,st4 ,paul3    
,unhappy man that ,i am6 who will       
deliver me from the body of this death8 
,the grace of ,god1 by ,jesus ,christ   
our ,lord499  99 ,rom4 vii4 #bd4  ,yes1 
the fulness of grace has come at last1  
and the body of sin and death is no     
more4 ,it is now changed into a         

spiritual body1 which is not only       
totally subject to the spirit1 but even 
aids and perfects it1 in all its        
intellectual operations1 as well as in  
its moral affections4 ,the spiritual    
body is1 therefore1 no lounger a burden 
and a temptation2 it is become like a   
spirit1 which cannot be enslaved to     
inordinate animal passions or instincts4
  ,what a blessedness is here promised  
to us6 ,no more involuntary cravings    
after forbidden pleasures2 no more of   
those involuntary thoughts and          
inclinations which are so humiliating to
 pure souls2 no more danger of being    
turned away from ,god by the beauty of  
creatures2 no more wandering of the mind
 from ,his presence4 ,in a word1 the    
spiritual body is totally subject to the
 spirit1 and the law of sin1 which      
received its birth at the fall of our   
first parents1 is totally destroyed4    
#c4 ,rising a spiritual body means1 in  
the third place1 that the matter of     
which the body is now composed will     

become so refined and delicately        
organized1 as1 in some sense1 to        
approach the nature of a spirit1 while  
retaining its essential material nature4
 ,our body will therefore lose its      
material grossness1 roughness of        
texture1 and weight1 and will be clothed
 with the attributes of agility and     
subtlety4  ,agility implies the power of
 transporting ourselves from place to   
place with the rapidity of thought4 ,in 
this world we can1 in the twinkling of  
an eye1 send our thoughts on the wings  
of electricity across a whole continent1
 or the vast expanse of the ocean2 after
 the resurrection1 we shall possess that
 power in our very bodies1 because they 
shall rise spiritual bodies1 entirely   
under the control of the soul4          
,subtilty means that our risen bodies   
will be endowed with the power of       
penetrating all things1 even the hardest
 substances1 as easily as the sun's rays
 penetrate a clear crystal4 ,this is the
 power which our blessed ,lord possessed

 and exercised1 when ,he arose from the 
dead1 without removing the stone that   
covered the mouth of the sepulchre4 ,he 
simply passed through it with his       
glorified body4 ,again1 after eight     
days1 when the ,apostles were gathered  
together1 ,jesus cometh1 the doors being
 shut1 and stood in the midst1 and said3
 ,peace be to you499 ,this is a         
supernatural gift with which we shall be
 clothed1 because we must rise          
conformable to the glorious body of     
,jesus ,christ4  99 ,john xx4 #bf4      
,these1 then1 are some of the attributes
 of a spiritual body4 ,they are         
evidently the natural properties of     
spirits4 ,but ,god will clothe the      
bodies of his children with them1 as a  
reward for their love of ,him and the   
holy lives they have led in this world4 
,,chapter ,,vii4  ,,the ,,impassibility 
,,and ,,immortality ,,of ,,the ,,risen  
,,body4  ,besides the attributes which  
immediately flow from the fact that our 
animal bodies will rise spiritualized1  

there are two more qualities1 which we  
shall now consider2 namely1 the         
impassibility and immortality of our    
risen bodies4  #a4 ,impassibility       
implies the total loss of the power of  
suffering4 ,what an enormous capacity we
 have for suffering6 ,the power of      
receiving pleasure through our senses is
 only as a drop in the ocean1 when      
compared to our manifold capacities for 
suffering1 in every faculty of the soul1
 in every organ1 member1 and nerve of   
our frame4 ,every one of them is        
susceptible of tortures1 which1 while   
endured1 make the enjoyment of life and 
its pleasures impossible4 ,a violent    
headache or a burning fever drives a man
 almost to distraction1 and destroys any
 pleasure he might otherwise experience4
 ,what consolation1 therefore1 to think 
that this body of suffering shall rise  
impassible6 ,no more disease2 no more   
pain or pang2 no more suffering either  
of mind or body2 for we shall enter a   
new world from which suffering is       

forever banished4 ,st4 ,john had a      
glimpse of this new world1 when he said3
 ,and ,i saw a new heaven and a new     
earth4 ,for the first heaven and the    
first earth were gone4444 ,and ,i heard 
a great voice from the throne1 saying3  
,behold the tabernacle of ,god with men1
 and ,he shall dwell with them4444 ,and 
,god shall wipe away all the tears from 
their eyes3 and death shall be no more1 
nor mourning1 nor crying1 nor sorrow    
shall be any more1 for the former things
 are passed away499  99 ,apoc4 xxi4  ,it
 was the thought of rising in glory1    
with a body free from suffering1 that   
gave comfort to the holy man ,job when  
the storm of adversity had burst upon   
him4 ,listen to his beautiful words3 ,i 
know that my ,redeemer liveth1 and in   
the last day1 ,i shall rise out of the  
earth4 ,and ,i shall be clothed again   
with my skin1 and in my flesh ,i shall  
see my ,god4 ,whom ,i myself shall see1 
and not another4 ,this my hope is laid  
up in my bosom499 ,lay up that hope in  

your bosom as he did1 and when the storm
 of adversity bursts upon you1 the      
thought of rising in a glorified1       
impassible body1 and in a new world1    
will give you patience and resignation4 
99 ,job xix4  ,but rising with the gift 
of impassibility does not mean that our 
bodies will be unfeeling as marble      
statues4 ,it only means that they shall 
be free from the power of suffering2 but
 that does not exclude the power of     
receiving pleasure4 ,glory does not     
destroy nature1 but perfects it4 ,the   
bodies of the blessed will remain       
sensible to impressions from suitable   
objects1 and1 according to ,st4 ,thomas1
 the blessed will use their senses for  
enjoyment in all that is not repugnant  
to a state of incorruption499  99 4 4 4 
4 ,et corpus igitur perfectum per animam
 proportionabiliter anim1 immune erit ab
 omni malo1 et quantum ad actum1 et     
quantum ad potentiam3 quantum ad actum  
quidem1 quia nulla erit in eis          
corruptio1 nulla deformitas1 nullus     

defectus3 quantum ad potentiam vero quia
 non poterunt aliquid pati quod sit eis 
molestum1 et propter hoc impassibilia   
erunt2 qu tamen impassibilitas non      
excludit ab eis passionem qu est de     
ratione sensus2 utentor enim sensibus ad
 delectationem secundum illa qu statui  
incorruptionis non repugnant4--,s4      
,thom41 ,cont4 gent41 lib4 #d1 c4 #hf4  
#b4 ,we now come to consider the        
crowning glory of all the glorious      
supernatural attributes wherewith ,god  
will clothe our bodies on the last day4 
,i say it is the crowning glory4 ,for   
the splendor of form1 the vigor of      
youth1 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 possessing1 unless they were    
accompanied with the promise of         
incorruptibility4 ,indeed1 of what use  
would be the rising with the bloom of   
youth and health on our cheek1 and in   

perfect beauty of form1 if time could   
again destroy them--as in this world6   
,but there is no danger that the        
destroyer will ever enter our heavenly  
home4 ,listen to ,st4 ,paul4 ,speaking  
again of the body1 he says3 ,it is sown 
in corruption1 it shall rise in         
incorruption499  99 #a ,cor4 xv #db4    
,our bodies1 as now constituted1 are    
corruptible by their very nature4 ,the  
elements of matter which compose them   
are held together by the laws of life1  
and not by their natural affinities4    
,hence1 from the very first moment of   
our existence to our death1 there is a  
continual struggle between the laws of  
life and those that govern inorganic    
matter4 ,for a time1 vigorous young life
 claims the supremacy1 and the body     
grows to its degree of beauty and       
strength attainable in this world4 ,but 
full soon the laws of decay and         
corruption begin to assert their empire4
 ,beauty of feature and form gradually  
fade away2 elasticity of limb gives way 

to the decrepitude of old age1 and      
finally the whole frame becomes a burden
 under which nature groans and totters1 
until it falls into the gloomy grave1   
where corruption destroys every         
remaining vestige of beauty1 and even of
 the human form4 ,on the resurrection   
day1 we not only shall rise in splendor 
and perfection of form1 but we shall    
also be transferred to another world1   
whose laws are in perfect harmony with  
the laws of life1 and into which        
corruption shall never enter4  ,in the  
present world1 we already see things    
which1 as far as we know nature's laws1 
are incorruptible4 ,the diamond1 for    
instance1 is the most incorruptible of  
all known substances2 and unless the now
 existing laws of nature should change1 
the splendid ,koh-i-noor and other      
diamonds will glitter as brilliantly as 
they now do1 when the angel sounds the  
trumpet to announce to the world that   
time shall be no more4 ,these beautiful 
gems are therefore a faint image of our 

glorified bodies1 which shall not only  
rise in perfection of form1 but shall   
also be totally incorruptible4 ,they    
shall forever be beyond the reach of    
death1 decay1 or corruption1 resplendent
 in themselves1 and increasing the very 
beauty of heaven1 as sparkling gems     
enhance the beauty of a royal crown4    
,yes1 this vile and corruptible body    
must be changed into an incorruptible   
one4 ,it must rise like the body of     
,jesus ,christ1 who1 rising again from  
the dead1 dies no more2 death shall no  
more have dominion over ,him499         
,according to the beautiful and forcible
 words of the ,apostle3 ,this           
corruptible must put on incorruption2   
and this mortal must put on immortality4
 ,and when this mortal hath put on      
immortality1 then shall come to pass the
 saying that is written3 ,death is      
swallowed up in victory4 ,o death1 where
 is thy victory8 ,o death1 where is thy 
sting8  99 ,rom4 'vi4 #i4  #a ,cor4 xv4 
#ec4  ,these1 then1 are some of the     

supernatural gifts wherewith ,god will  
clothe the bodies of the just on the    
last day4 ,they are so great in         
themselves1 that it would almost seem   
they should be worth working for even if
 there were no ,beatific ,vision4 ,yet1 
if taken separately1 they are1 so to    
speak1 the mere external ornaments and  
finish of the happiness which heart of  
man cannot conceive4 ,these glorious    
attributes of the risen body perfect and
 complete the happiness of man4 ,as the 
soul and body reunited in glory form one
 human creature1 so the happiness of the
 soul and body is one4 ,after the       
resurrection1 the beatitude of heaven   
can no longer be separated into the     
happiness of the soul in the ,beatific  
,vision1 and then the pleasures of the  
body through the glorified senses1 as if
 there were two distinct beatitudes1 or 
as if the soul and body were two        
distinct individuals4 ,whatever         
happiness comes from the union of the   
soul with ,god in the ,beatific ,vision1

 and whatever pleasures may reach the   
soul through the glorified senses1 or   
from our communion with the saints1 or  
the contemplation of the sacred humanity
 of ,jesus ,christ1 the ,blessed ,virgin
 ,mary1 and other saints1 it is all one 
happiness enjoyed by our human nature1  
which is one4     ,,chapter ,,viii4     
,,several ,,errors ,,to ,,be ,,avoided  
,,in ,,our ,,meditations ,,on ,,heaven4 
,now that the soul is again clothed in  
her body1 glorified after the likeness  
of ,christ's body1 other pleasures and  
joys1 besides those we have already     
contemplated in the ,beatific ,vision1  
claim our attention4 ,they are the      
pleasures of the glorified senses1      
which1 along with the ,beatific ,vision1
 are to gratify every rational appetite 
and craving of our human nature4 ,and   
thus the whole man1 in soul and body1   
will enjoy the complete happiness of    
heaven4 ,but1 in order to form a correct
 idea of these additional pleasures of  
the glorified senses1 or rather of the  

integral happiness of heaven1 we must be
 on our guard against several errors    
into which very good and even spiritual 
persons may easily fall4  ,the first    
error consists in ignoring or making    
little of the ,beatific ,vision1 after  
the resurrection1 and letting our mind  
pass from creature to creature1         
gathering exquisite pleasures from each1
 until practically we make man's        
happiness in heaven come almost         
exclusively from creatures4 ,this is1   
substantially1 the view which           
,protestants take of heaven4 ,they have 
written books on the subject1 in which  
they speak eloquently and even learnedly
 on the joys involved in the mutual     
recognition of friends and kindred1 on  
the delights we shall enjoy in our      
social intercourse with the saints and  
angels1 in the music that shall ravish  
our very souls1 and other things of that
 nature4 ,in a word1 they maintain1 as  
well as we do1 that1 in heaven1 man will
 enjoy every possible intellectual1     

moral1 and sensible pleasure1 and that  
nothing will be wanting to make him     
perfectly happy in his whole being4     
,here is the ,protestant view of heaven4
 ,it is certainly far from being gross  
or carnal4 ,it may even1 at first sight1
 appear not to differ from that which is
 taught by the ,catholic ,church4 ,but1 
on closer examination1 the difference   
becomes apparent4 ,in the ,protestant   
view of heaven1 the ,beatific ,vision is
 either entirely ignored1 or1 if        
mentioned at all1 it is explained so as 
to mean next to nothing2 at hast1 it    
does not appear to add anything to the  
exquisite happiness already enjoyed in  
creatures4 ,in their view heaven is     
really nothing more than a natural      
beatitude1 such as might leave been     
enjoyed even in this world1 if ,adam had
 not sinned4  ,we must1 therefore1 be on
 our guard against any view of heaven   
which would make its principal happiness
 come from creatures4 ,we must ever     
remember that no creature1 either here  

or hereafter1 can give perfect happiness
 to man4 ,wherefore1 in our meditations 
on heaven1 we must beware of making its 
chief happiness consist in delightful   
music1 social intercourse with the      
saints1 or in the pleasures enjoyed     
through the glorified senses1 however   
pure and refined we may imagine them to 
be4 ,this1 then1 is the first error to  
be avoided1 and with much care2 not only
 because it is untrue1 but because also 
it lowers the beatitude of heaven1 which
 consists essentially in the vision1    
love1 and enjoyment of ,god himself4    
,the second error to be avoided consists
 in placing the whole happiness of man  
so completely and exclusively in the    
,beatific ,vision1 that neither the     
resurrection of the body with its       
glorious gifts1 nor the communion of    
saints1 nor heavenly music1 nor any     
other creature1 can increase the        
happiness already enjoyed by the soul in
 the possession of ,god4 ,in this       
extreme and exclusive view of the       

,beatific ,vision1 man is so completely 
absorbed in ,god1 and so perfectly happy
 in ,him1 that the whole creation is to 
him as if it were not2 and if he were   
the only man ever created1 or the only  
one in heaven1 his joys would be        
precisely the same as they are1 now that
 he is surrounded with angels1 saints1  
and other creatures of ,god4  ,they who 
hold such extreme views may be very holy
 persons2 but their opinions are far    
from being in accordance with sound     
theology4 ,they remind us of those      
unskilful guides who taught ,st4        
,theresa that1 in order to reach the    
most perfect contemplation in this      
world1 we must raise our minds so       
completely above every creature1 that   
although it should be even the humanity 
of ,christ1 it is still some impediment 
for those who have advanced so far in   
spirituality1 and that it hinders them  
from applying to the most perfect       
contemplation4 ,it is almost needless to
 add that she soon discovered this to be

 a very dangerous error1 and1 as may be 
seen in the twenty-second chapter of her
 life1 she expresses the deepest regret 
for having1 even for a moment1          
entertained such an opinion4 ,so will   
these persons of whom ,i speak discover 
their error1 if they view the whole     
happiness of heaven1 as it is taught by 
sound theology4 ,let us1 then1 see what 
theology teaches on the resurrection of 
the body1 as increasing the happiness of
 the blessed1 and on the accidental     
beatitude which comes to man from       
creatures4  #a4 ,it teaches1 first1 that
 the resurrection is not a mere         
accidental glory1 which may or may not  
be given to the just1 but that it is an 
essential element of man's happiness499 
,the soul of ,abraham1 for instance1    
that is now united to ,god in the       
,beatific ,vision1 is not1 properly     
speaking1 ,abraham himself1 but only a  
part of him4 ,in order1 therefore1 to be
 perfect according to her nature1 that  
soul must again be clothed with her own 

body of real flesh and blood1 so that   
,abraham may again be a living man1 and 
that ,god may be called1 in the fullest 
sense of the word1 the ,god of the      
living4 ,evidently the same must be said
 of every other soul now basking in the 
light of ,god's countenance4  99 ,anima 
corpori naturaliter unitur2 est enim    
secundum suam essentiam corporis forma2 
est igitur contra naturam anima absque  
corpore esse4 ,nihil autem quod est     
contra naturam potest esse perpetuum 444
 oportet eam 7animam7 corpori iterato   
conjungi1 quod est resurgere4 ,sum4     
contr4 gent41 lib4 #d1 cap4 #gi4 4444   
,ad secundum1 dicendum quod anima ,abrah
 non est proprie loquendo ipso ,abraham1
 sed pars eius1 et sic de aliis4 ,unde  
vita anim ,abrah non sufficeret ad hoc  
quod ,abraham sit vivens1 vel quod ,deus
 ,abraham sit ,deus viventis3 sed       
exigitur vita totius conjuncti1 scilicet
 anim et corporis1 qu quidem vita       
quamvis non esset in actu1 quando verba 
proponebantur1 erat tamen in ordine     

utriusque partis ad resurrectionem3 unde
 ,dominus per verba illa subtilissime et
 efficaciter resurrectionem profit4--,s4
 ,thom41 ,suppl41 q4 #ge1 art4 #a4  ,we 
are not angels1 but men4 ,an angel is a 
superior being1 and of a different order
 from us4 ,he is a spirit1 and complete 
as such without a body4 ,but the human  
soul1 although a spirit too1 is not     
perfect without a body2 for1 as such1   
she is only a part of the being called  
man4 ,besides1 it is not the soul alone 
that is to enjoy the happiness of       
heaven2 it is man4 ,and as he is        
composed of both soul and body1 it is   
necessary that the soul should again be 
clothed with her body1 so that man may  
be placed in the enjoyment of heaven's  
happiness in his whole being4  #b4      
,theology teaches1 in the second place1 
that the happiness of the blessed is    
increased by the resurrection1 because  
the soul is enabled to receive new      
pleasures by her reunion with a         
glorified body4 ,and1 first1 the human  

soul1 which is not only intellectual1   
but also sensitive1 receives those      
organs by which she is again enabled to 
exercise her imagination1 and other     
faculties of her emotional or sensitive 
nature2 all of which are sources of     
great enjoyment4 ,secondly1 by her      
reunion with the body1 she is again     
empowered to receive pleasure through   
the glorified senses4 ,thirdly1 the soul
 is made more perfect in all her        
operations by her reunion with a        
glorified body499 ,the human body as now
 constituted1 or rather as injured by   
sin1 does not1 it is true1 always       
perfect the soul in her operations2 it  
rather impedes her1 at hast in many of  
them4 ,hence1 the ,wise ,man tells us   
that ,the corruptible body is a load    
upon the soul1 and the earthly          
habitation presseth down the mind that  
museth many things4 ,if therefore1 a    
glorified soul were reunited to such a  
body1 undoubtedly her operations would  
not be made more perfect than they are  

in her separate state4 ,but it is not to
 be so4 ,the soul is to be reunited to a
 glorified body1 that will be entirely  
subject to the spirit1 and will1 in     
consequence1 perfect all its            
intellectual operations1 its moral      
affections1 and every other act which1  
according to its nature1 it can perform4
  99444 ,si ergo a corpore removeatur   
omne illud per quod actioni anim        
resistit1 simpliciter erit anima        
perfectior in tali corpore existens quam
 separata3 quanto autem perfectius in   
esse1 tanto perfectius potest operari4  
,unde et operatio anim conjunct tali    
corpori erit perfectior quam operatio   
anim separat4 ,hujusmodi autem corpus   
erit gloriosum1 quod omnino subdetur    
spiritui3 ,unde cum beatitudo in        
operatione consistat1 perfectior erit   
beatitudo anim post resumptionem        
corporis quam ante4--,s4 ,thom41 ,suppl4
 q4 #ic1 art4 #a4   ,wis4 ix4 #ae4      
,but1 perhaps1 some may say3 ,will not  
the ,vision of ,god1 at hast1 be        

lessened or obscured by the reunion of  
the soul to a material body8 ,it        
certainly will not4 ,if the ,vision of  
the ,divine ,essence could be obscured  
by the risen body1 then1 as ,suarez     
wisely observes1 the resurrection would 
be a punishment to the just1 rather than
 a reward4 ,hence1 he maintains that    
even the ,beatific ,vision is more      
perfect after the resurrection than it  
was before4 ,this becomes evident when  
we remember that the ,beatific ,vision  
consists of the three human acts of     
knowledge1 love1 and enjoyment of ,god4 
,these acts are evidently more perfect  
after the resurrection1 since the human 
soul acts more perfectly in union with a
 glorified body than when separated from
 it4 ,it follows1 then1 that even the   
essential beatitude of the saints is    
both increased and perfected by the     
resurrection of the body4 ,let us now   
see what theology teaches about         
accidental glory4  #c4 ,it teaches that 
accidental glory is any perfection of   

supernatural beatitude coming to the    
blessed from any object outside of the  
,beatific ,vision1 that is1 from        
creatures4 ,thus1 when our ,blessed     
,lord tells us that ,there shall be joy 
in heaven upon one sinner doing         
penance199 ,he manifestly speaks of a   
new joy which comes to the blessed from 
an object outside of the ,beatific      
,vision4 ,so then1 evidently1 some of   
heaven's joys do come from creatures1   
though1 ultimately1 we may say1 they all
 come from ,god4  99 ,luke xv1 #b4  ,in 
this world1 we receive a portion of our 
light from the moon2 but that light is  
still from the sun1 because the moon has
 no light of her own4 ,she is a mere    
reflector1 or instrument by which1      
during the night1 the sun conveys to us 
a portion of his light4 ,so in heaven4  
,god is the only source of happiness and
 joy2 and no creature is or can be a    
source of happiness independently of    
,him4 ,but ,he can and does make use of 
creatures to adorn1 perfect1 and        

complete the happiness of the whole man4
  99 ,beatitudo accidentalis1 proprie et
 generatim loquendo1 est qulibet beati  
perfectio supernaturalis qu versatur    
circa aliquid quod est extra objectum   
beatificum1 prout beatificum est4444    
,quia nulla est essentia creata qu non  
egeat aliquo accidente ad consummationem
 su perfectionis4 ,essentialis autem    
beatitudo est quid creatum2 ergo ornatur
 accidentibus4 ,et sicut essentialis    
beatitudo consistit in operatione1 ita  
et hc accidentalis4 ,jam vero1 istius   
accidentalis beatitudinis causa1 seu    
prmii accidentalis meritum provenit ex  
bonis operibus1 qu dum merentur prmium  
seu beatitudinem essentialem1 etiam     
simul merentur accidentalem tamquam     
proprietatem in essentiali radicaliter  
contentam4444 ,ita qui meretur          
beatitudinem essentialem1 simul meretur 
accidentalem1 et utramque per modem     
unius prmii4--,suarez4 de ,beat4 disput4
 #aa4  ,nevertheless1 though this       
accidental glory comes to the blessed   

from creatures1 it is radically         
contained in the essential1 and is given
 with the essential as one reward1 and  
not as two4 ,for there are not two      
beatitudes in heaven4 ,there is only    
one1 which comprises both the essential 
and the accidental4 ,it is true1 we make
 a distinction between them1 because the
 one comes immediately from ,god1 while 
the other comes from creatures4 ,but it 
does not1 in the hast1 follow that this 
last is of little use or to be despised4
 ,considering the needs of our nature1  
which is not destroyed1 but perfected in
 heaven1 accidental glory is necessary  
to perfect and complete the blessedness 
of ,god's children1 and to gratify every
 rational craving of human nature4      
,thus the crown of the virgins--who sing
 a canticle that no one else can sing1  
and who follow the ,lamb whithersoever  
,he goeth--is a mere accidental glory2  
and yet it is one so much prized that   
many have given life itself1 amidst the 
most cruel torments1 in order to enjoy  

it4 ,thus again1 our social intercourse 
with the saints1 and the pure joys      
resulting therefrom1 the meeting of our 
kindred and friends in heaven1 the      
ravishing music which resounds through  
the vaults of heaven1 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    
man4  ,the third error which we shall   
now examine flows naturally from the    
mistaken and exclusive views which some 
persons take of the ,beatific ,vision4  
,they imagine that the vision of ,god   
will so completely absorb and monopolize
 every faculty of man1 that1            
practically1 he will become motionless  
and inactive as a statue4 ,there can be 
no greater mistake4 ,it is true that our
 union with ,god1 in the ,beatific      
,vision1 is happiness and joy1 greater  
than mortal man can conceive2 but it by 
no means follows that it will hinder the
 free exercise of our mental faculties1 

or the activities of our glorified      
bodies4 ,indeed1 the very reverse will  
take place2 for glory does not destroy  
nature1 but perfects it4  ,we are active
 by nature4 ,action1 therefore1 both of 
mind and body1 is a law of our being1   
which cannot be changed1 without        
radically changing1 or rather destroying
 our whole nature4 ,as glory perfects   
our whole nature1 instead of destroying 
it1 it follows that in heaven we shall  
be far more active than we can possibly 
be here below2 for there all our powers 
will exist in their highest perfection4 
,therefore1 the intellect1 elevated and 
strengthened by the light of glory1 will
 continue to think and to contemplate   
the truth2 for such is the natural      
action of the human intellect4 ,thus1   
also1 the will1 which is the loving     
power of the soul1 shall continue       
forever to love2 for its natural action 
is to love the good1 the beautiful1 and 
the perfect4 ,the memory1 also1 will    
forever continue to recall the many     

graces received from ,god1 thus keeping 
alive a deep sense of gratitude for ,his
 benefits2 while the imagination will   
still continue to make to itself new and
 captivating pictures of beauty4 ,thus1 
also1 the eye will continue to see      
material objects2 for such is the       
natural action of that organ4 ,the ear  
will continue to hear delightful sounds1
 and the whole body will continue to    
receive pleasurable sensations1 and to  
perform all other actions which are     
natural to it1 if we except those that  
belong to the animal life of man2 for1  
as we have already seen1 such actions   
are incompatible with a life and state  
of incorruption4  ,the soul of ,jesus   
,christ enjoyed the ,beatific ,vision1  
even while here on earth in mortal      
flesh4 ,was ,he1 on that account1       
prevented from doing anything1 except   
contemplating the ,divine ,essence8 ,he 
certainly was not4 ,he labored and      
preached2 he ate1 drank1 and slept2 he  
visited his friends1 and did a thousand 

other things1 without losing sight of   
the ,divine ,nature499  99 ,ad quartum  
dicendum1 quando unum duorum est ratio  
alterius1 occupatio anim circa unum non 
impedit nec remittet occupationem eius  
circa aliud4444 ,et quia ,deus          
apprehenditur a sanctis ut ratio omnium 
qu ab eis agentur vel cognoscentur3 ideo
 occupatio eorum circa sensibilia et    
sentienda1 vel qucumque alia            
contemplanda aut agenda1 in nullo       
impediet divinam contemplationem1 nec e 
converso4 ,vel dicendum quod ideo una   
potentia impeditur in actu suo quando   
alia vehementer operatur1 quia una      
potentia de se non sufficit ad tam      
intensam operationem1 nisi ei           
subveniatur per id quod erat aliis      
potentiis vel membris instituendum a    
principio vit3 et quia erunt in sanctis 
omnes potenti perfectissim1 una poterit 
ita intense operari1 quod ex hoc nullum 
impedimentum prstabitur actioni alterius
 potenti2 sicut et in ,christus         
fuit4--,s4 ,thom41 ,suppl41 q4 #hb1 art4

 #h4  ,moreover1 if the ,beatific       
,vision is to overpower us1 suspend our 
activities1 and change us into statues1 
what would be the use of bestowing upon 
us the gift of agility8 ,as we have     
seen1 by that wonderful gift we shall be
 empowered to transport ourselves1 with 
the rapidity of thought1 to the most    
distant parts of ,god's universe4 ,is   
such a power to be given as a reward to 
,god's children1 and then rendered      
totally inactive and useless8 ,we might 
as well say that though we shall have   
eyes1 we shall not see4 ,wherefore1 ,st4
 ,thomas maintains that the blessed will
 go from place to place1 according to   
their will1 to exercise the power of    
agility which they have received1 and to
 enjoy the beauty of ,god's creatures1  
which eminently reflect the divine      
wisdom499 nor shall they1 on this       
account1 lose anything of their         
essential happiness1 which consists in  
the vision of ,god1 for they will find  
,him everywhere present4  99 ,respondeo 

dicendum1 quod corpora gloriosa         
aliquando moveri necesse est ponere4444 
,verisimile est quod aliquando          
movebuntur pro su libitu voluntatis1 ut 
illud quod habent virtute actu          
exercentes1 divinam sapientiam          
commendabilem ostendant2 et ut etiam    
visus eorum reficiatar pulchritudine    
creaturarum dtversarum1 in quibus ,dei  
sapientia eminenter relucebit4 ,sensus  
autem non potest esse nisi prsentium1   
quamvis magis a longinquo sentire       
possint corpora gloriosa1 quam non      
gloriosa3 nec tamen per motum aliquid   
deperibit eorum beatitudini qu consistit
 in ,dei visione1 quem ubique prsentem  
habebunt4--,s4 ,thom41 ,suppl41 q4 #hd1 
art4 #b4  ,from all this sound theology 
it is evident that our union with ,god  
in the ,beatific ,vision1 far from      
suspending or destroying the activities 
of our nature1 will rather increase and 
perfect them4 ,it will do so1 first1 by 
taking away from soul and body whatever 
now makes us sluggish2 and1 secondly1 by

 adding to our now existing faculties   
supernatural powers1 which will give to 
our nature its highest degree of        
perfection and similitude to ,god1 who  
is all activity4  ,we must be careful to
 remember all this2 otherwise it will be
 impossible for us ever to understand   
how the saints can possibly enjoy each  
other's society1 rejoice at the         
conversion of sinners1 listen to        
delightful music1 enjoy the pleasures of
 the glorified senses1 and otherwise    
exercise all the faculties and powers of
 their nature4 ,the little glimpse of   
heaven given in the ,apocalypse1        
certainly does not represent the saints 
and angels as inactive statues4 ,on the 
contrary1 all is life and a wonderful   
activity4  ,we are now prepared to      
meditate upon the integral happiness of 
heaven1 which includes the resurrection 
of the body4 ,this is the happiness     
which is to gratify every rational      
appetite of man4     ,,chapter ,,ix4    
,,the ,,life ,,of ,,the ,,blessed ,,in  

,,heaven4  ,having examined the glorious
 gifts with which the risen body is     
clothed1 and seen that it perfects the  
soul in all her operations2             
understanding1 moreover1 that the       
glorified senses are to contribute their
 share to the happiness of man--we shall
 now consider the happy life of the     
blessed in heaven1 including the        
resurrection4 ,but1 remember1 it is not 
a new life that is now to occupy our    
thoughts4 ,it is a continuation of the  
same life that was begun the moment the 
vision of ,god flashed upon the soul4   
,this heavenly life1 which was enjoyed  
by the soul alone before the            
resurrection1 is now enjoyed by the     
whole man1 in its fulness and           
perfection4  ,if you dig in a dry and   
barren spot1 and happen to strike a vein
 of living water1 it bubbles up1        
overflows1 and moistens the surrounding 
earth1 clothing it with beautiful       
verdure and smiling flowers4 ,so it is  
in the resurrection4 ,the life which had

 been concentrated in the soul alone1   
overflows to the body1 giving to it     
life1 beauty1 and glory1 and causing it 
to thrill with inexpressible pleasure4  
,the ,beatific ,vision1 which was the   
essential happiness of the soul before  
the resurrection1 is now the essential  
happiness of man4  ,in our meditations  
on the life of ,christ1 we make         
ourselves present to the mysteries we   
are contemplating4 ,we do not look upon 
them as past1 but as actually taking    
place under our eyes4 ,thus we see      
,jesus lying in a manger2 we see ,him   
flying into ,egypt1 disputing with the  
doctors in the temple2 we see ,him      
laboring1 preaching1 and dying upon the 
cross4 ,we shall endeavor to do the same
 in our meditations on the life of the  
blessed4  ,let us1 then1 transport      
ourselves in spirit to that great day1  
which ,st4 ,john saw1 when a mighty     
angel1 coming down from heaven1 stood   
upon the land and sea1 and1 lifting up  
his hand on high1 swore by ,him who     

liveth forever and ever1 that time      
should be no more4 ,then1 says ,st4     
,john1 ,i saw the dead1 great and small1
 standing in the presence of the throne1
 and the books were opened1 and the dead
 were judged by those things which were 
written in the books4444 ,and ,i heard a
 great voice from the throne1 saying3   
,behold the tabernacle of ,god with men1
 and ,he will dwell with them1 and they 
shall be ,his people2 and ,god himself  
shall be their ,god4 ,and ,he that sat  
upon the throne said3 ,behold ,i make   
all things new499  99 ,apoc4 xx4  ,here 
is a new order of things1 in a new      
world--a world of beauty and perfection 
inconceivably greater than the one      
wherein we now live4 ,this is the world 
in which we are to live the life of the 
blessed4 ,in this chapter1 we shall     
examine five of its most prominent      
attributes4  #a4 ,first1 it is a life of
 peace4 ,when ,jesus was born1 the      
angels sang3 ,glory to ,god in the      
highest1 and on earth1 peace to men of  

good will4 ,and when ,he arose from the 
dead1 his first words to the ,apostles  
were3 ,peace be to you4 ,but1 though the
 peace ,he wished and gave was great2 it
 was not1 and1 in the existing order of 
things1 could not be perfect4 ,for they 
still had to battle against the world1  
the devil1 and the flesh4 ,but in heaven
 that peace is perfect1 because it flows
 immediately from the bosom of ,god     
himself4 ,besides1 none of those things 
which in this world disturb our peace1  
can ever enter the kingdom of peace4    
,we now have perfect peace with ,god1 of
 whose love for us we no longer doubt1  
as we may have often done when on earth4
 ,we also have peace with ourselves2 for
 those unruly passions which formerly   
disturbed our peace1 no longer exist in 
our glorified bodies4 ,we enjoy perfect 
peace with our neighbor2 for conflicting
 interests1 envies1 and jealousies1     
which gave rise to dissensions and      
enmities1 have not found and never will 
find their way into heaven4 ,we also    

have peace from the devil1 who no longer
 goeth about like a roaring lion1       
seeking whom he may devour4 ,he has     
found no admittance into the kingdom of 
peace4 ,we also have peace from our past
 life2 for the sins which so often made 
us tremble1 are washed away in the blood
 of ,jesus1 and are1 therefore1 no      
longer a source of trouble4 ,the        
remembrance of them rather intensifies  
our love for the ,god of mercy and      
therefore increases our happiness4 ,we  
now1 also1 have peace from our future4  
,that awful future was formerly shrouded
 in impenetrable darkness1 and often    
filled us with gloomy forebodings4 ,but 
now the judgment is over2 we have heard 
the consoling sentence3 ,come ye1       
blessed of my ,father1 possess the      
kingdom prepared for you1 from the      
foundation of the world4 ,we now gaze   
undismayed into that bright outspread   
eternity1 wherein we see nothing that   
can ever disturb our peace4 ,the wish   
and prayer of ,st4 ,paul1 expressed to  

the first ,christians1 is now completely
 fulfilled in us3 ,and the peace of ,god
 which surpasseth all understanding1    
keep your hearts and minds in ,christ   
,jesus499  99 ,phil4 iv4 #g4  ,this1    
then1 is the first feature of heavenly  
life1 and1 as is evident1 this peace is 
absolutely necessary to enjoy the life  
itself1 and whatever else of happiness  
is in store for the children of ,god4   
#b4 ,the life of heaven is one of rest4 
,st4 ,john says3 ,and ,i heard a voice  
from heaven1 saying to me1 ,write3      
,blessed are they that die in the ,lord4
 ,from henceforth now1 saith the        
,spirit1 that they may rest from their  
labors499 ,this is one of the most      
captivating features of heavenly life   
for the poor1 and for all others who    
labored much in this world4 ,it also    
gives the most exquisite consolation to 
those who1 on account of peculiar       
difficulties in the practice of virtue1 
have been fatigued and wearied almost   
unto death4 ,their whole spiritual life 

was one of continual labor and struggle1
 which at times so disheartened them1   
that they felt strongly tempted to give 
up all further attempt at ,christian    
perfection1 and to seek consolation and 
rest in the pleasures of this world4    
,oh1 how happy they now are6 ,how       
grateful to ,god1 who gave them the     
grace of final perseverance6 ,they now  
enter into their rest1 which shall never
 more be disturbed by toil or struggle4 
,they now live a life of everlasting    
rest1 though not one of inactivity4     
,for1 as we have already seen1 the life 
of heaven is not one of inactivity1 but 
one in which every energy of mind and   
body has its full and free action4 ,as  
our life in heaven is a participation of
 the life of ,god himself1 it must      
resemble that ,divine ,life1 which1     
while it is ineffable rest1 is ever     
active and operative in the creation1   
conservation1 and government1 not only  
of our own world1 but of those millions 
of other worlds that shine above our    

heads4 ,nevertheless1 this continual    
exercise of our manifold faculties in   
heaven1 does not1 as in this world1     
generate fatigue1 weariness1 or disgust2
 but is the never-failing source of the 
highest and most rational pleasure4  99 
,apoc4 xiv4  ,what a consoling thought  
this is for the poor6 ,they labor much1 
and for scanty wages1 which1 in many    
instances1 scarcely suffice to keep     
themselves and families from starvation4
 ,what a consolation also for persons   
who have devoted themselves to ,god in  
religious communities6 ,by their vows   
they became poor for ,christ's sake1    
and1 like ,him1 they labored much4 ,the 
wear and tear of the religious life     
deprived many of their health and       
strength2 and yet they continue to labor
 as if they were in full vigor4 ,their  
day of rest has come at last4 ,their    
beloved ,spouse has called them to      
himself1 that they might rest from their
 labors4 ,the last words of the ,church 
over them is a solemn prayer for that   

heavenly rest3 ,eternal rest give unto  
them1 ,o ,lord4 ,and let everlasting    
light shine upon them4 ,may they rest in
 peace4 ,here is the end of all labor1  
struggle1 and fatigue4 ,here is the     
beginning of a life of eternal1         
undisturbed repose4  #c4 ,the life of   
heaven is also one of intellectual      
pleasure4 ,we saw1 in a former chapter1 
that man's intellect is filled to       
overflowing with all knowledge in the   
vision of ,god4 ,we must now say a few  
words on the exquisite and pure         
pleasures which this knowledge produces4
  ,intellectual pleasures are1 perhaps1 
the hast generally known of all those   
which our nature can enjoy4 ,for the    
great majority of the human race is made
 up of the poor1 who are compelled to   
spend their lives in toiling for food   
and raiment4 ,they are1 in consequence1 
unable to develop their mental faculties
 and to enjoy high intellectual         
pleasures4 ,and yet these pleasures are 
the highest1 the most rational and      

satisfying which man can enjoy2 because 
they are produced by the exercise of the
 intellect1 which is the noblest faculty
 of the soul4  ,men of highly cultivated
 minds1 such as theologians1            
philosophers1 astronomers1              
mathematicians1 and literary men1       
separate themselves from the world and  
its pleasures2 they spend the day1 and a
 great part of the night1 in study1 in  
the contemplation of the truth2 they    
even forget to eat and drink1 and must  
be compelled by their friends to attend 
to the necessities of nature4 ,many of  
them have completely ruined their health
 by study2 and some of them1 as         
,democritus the philosopher1 are        
reported to have even plucked out their 
eyes1 that they might have less         
distraction1 and thereby be enabled to  
meditate more profoundly upon the truths
 of their respective sciences4 ,now1 ,i 
ask1 is it in our nature to go through  
such terrible self-denials without      
compensation8 ,surely it is not4        

,therefore1 the natural inference is    
that knowledge is a source of the most  
exquisite pleasures4  ,if it is so1 in  
this world1 where the curse of sin has  
darkened the mind1 and where knowledge  
is so limited1 and so mingled with error
 and doubt1 what shall we say of those  
pleasures in heaven8 ,there the         
intellect of man receives a supernatural
 light2 it is elevated far above itself 
by the light of glory2 it is purified1  
strengthened1 enlarged1 and enabled to  
see ,god as ,he is in ,his very essence4
 ,it is enabled to contemplate1 face to 
face1 ,him who is the first essential   
,truth4 ,it gazes undazzled upon the    
first infinite beauty1 wisdom1 and      
goodness1 from whom flow all limited    
wisdom1 beauty1 and goodness found in   
creatures4 ,who can fathom the exquisite
 pleasures of the human intellect when  
it thus sees all truth as it is in      
itself8 ,this is one of heaven's secrets
 which we shall never fully understand1 
except when united to ,god in the       

,beatific ,vision4 ,nevertheless1 if    
ever we have enjoyed the pleasures      
produced by the perusal of a highly     
intellectual work1 or felt the          
irresistible fascinations of some       
favorite science1 we can1 it seems1 form
 some distant conception of intellectual
 pleasures in heaven4  #d4 ,the life of 
heaven is also one of love4 ,as we have 
seen before1 man cannot rest satisfied  
with the mere contemplation of truth and
 beauty1 however pleasurable and        
satisfying such a contemplation may be4 
,his will immediately seizes upon the   
truth and beauty presented by the       
intellect1 and loves with an intensity  
proportioned to the perfection of the   
object presented4 ,now1 as ,god himself1
 in ,this unveiled majesty1 is the      
object presented to the will1 and as ,he
 is the most perfect of all beings1 it  
follows that the will loves1 in heaven1 
with an ardor1 an intensity whereof we  
can form but a faint conception in our  
present state of trial4  ,there1 at     

last1 do the blessed fulfil to          
perfection the law which commands us to 
love ,god with our whole heart1 with our
 whole soul1 with all our strength1 with
 all our mind--and our neighbor as      
ourselves4 ,not only does each one of   
the blessed love1 but he sees himself   
loved in return both by the ,almighty   
and by every one of the saints4 ,this   
makes heaven a life of love1 and        
consequently one of perfect happiness4  
,think of this1 ye mortals1 who crave   
after human love4 ,you desire to love   
and to be loved4 ,love is the sunshine  
of your lives4 ,but1 do what you will1  
it can never give you perfect happiness 
here below2 for when you have1 at last1 
succeeded in possessing the object after
 which you so ardently sighed1 you      
discover in it imperfections which you  
had not suspected before2 and these     
lessen your happiness4 ,but suppose1    
even1 that you are of the few who are as
 happy as they expected to be1 how long 
will your blessedness last8 ,a few      

years1 at most4 ,then1 death1 with a    
merciless hand1 tears away from you the 
objects of your love4 ,is not this the  
end of all earthly happiness8  ,look up 
to heaven1 and there see the blessed in 
the presence of ,god4 ,they are as happy
 to-day in their love as they were      
hundreds of years ago2 and when millions
 of ages have rolled by1 they shall     
still possess the object of their love1 
which is the ,eternal ,god4 ,thus the   
blessed live a life of love1 and1       
consequently1 one of perfect happiness4 
#e4 ,the life of heaven is1 moreover1   
one of perfect enjoyment4 ,in this      
world1 there can be no perfect and      
lasting enjoyment2 and this not only    
because creatures have not the power of 
giving perfect happiness1 but also      
because our powers of enjoyment are     
imperfect in themselves1 and because    
also our bosom swarms with ungoverned   
passions1 which spread the gall of      
bitterness over our joys4 ,how many     
thousands are there not1 for whom       

fortune smiles in vain6 ,how many are   
there not1 who1 though surrounded with  
untold wealth1 are nevertheless more    
wretched than the tattered beggar6 ,one1
 for instance1 is always suffering from 
bad health1 and hence he cannot enjoy   
the pleasures which fortune has placed  
within his reach4 ,another is not only  
wealthy1 but is1 moreover1 elevated to  
some honorable position1 and one would  
think he must enjoy the honors with     
which he is surrounded2 but there is in 
his bosom an ungoverned passion1 which1 
like a canker-worm1 eats away his joys  
one by one4  ,holy ,scripture gives us a
 striking instance of this in the person
 of ,haman4 ,he had been highly exalted 
by ,king ,assuerus2 and the servants of 
the king bent the knee before him1 and  
worshipped him1 only ,mardochai did not 
bend the knee nor worship him4 ,this    
apparent slight so wounded the pride of 
,haman1 that he could enjoy neither     
peace nor happiness so long as          
,mardochai1 the ,jew1 sat at the king's 

gate4 ,listen to his own confession3 ,he
 called together his friends and ,zares 
his wife1 and he declared to them the   
greatness of his riches1 and the        
multitude of his children1 and with how 
great glory the king had advanced him   
above all his princes and servants4 ,and
 after this he said3 ,queen ,esther also
 hath invited no other to the banquet   
with the king1 but me3 and with her ,i  
am also to dine to-morrow with the king4
 ,and whereas ,i have all these things1 
,i think ,i have nothing1 so long as ,i 
see ,mardochai1 the ,jew1 sitting at the
 king's gate499 ,what a revelation this 
is6 ,how little it takes to destroy our 
powers of enjoyment6 ,it is only a small
 worm that eats away the very core of   
the most delicious fruit1 leaving it    
tasteless and rotten4  99 ,esther v4    
,in heaven only shall we live a life of 
perfect enjoyment2 not merely because   
all the objects of happiness exist there
 in their highest perfection1 but       
because we shall also be made perfect by

 our union with ,god4 ,we shall be like 
,him1 because we shall see him as ,he   
is4 ,wherefore1 no inordinate passion   
will ever lurk in our bosom1 and spread 
bitterness over our joys4 ,no torturing 
disease ever will enervate or prostrate 
the energies of our glorified bodies1   
and render them incapable of enjoyment4 
,all the powers of enjoyment which      
belong to the glorified state will ever 
remain fresh and unimpaired4 ,it follows
 from this1 that our life in heaven will
 be one of continued1 undisturbed       
enjoyment of ,god himself1 of the       
society of the saints1 and of all other 
creatures that ,he has prepared to      
perfect and complete the beatitude of   
man4     ,,chapter ,x4  ,,pleasures ,,of
 ,,the ,,glorified ,,senses4  ,the life 
of heaven is also one of pleasure       
through the glorified senses4 ,these    
pleasures1 as well as those of the      
,beatific ,vision1 are certainly beyond 
our comprehension4 ,still1 we may form  
some idea of them by reflecting on the  

exquisite delights which reach our soul 
through our senses1 in our present state
 of imperfection4 ,they are so          
fascinating that the world runs wild    
with their intoxication4 ,what1 then1   
must they be in heaven1 where everything
 is perfect8 ,for1 in that world of     
,god's magnificence1 both the senses and
 their respective objects exist in their
 highest perfection1 which is far from  
being the case here below4  ,now1 give  
free scope to your imagination4 ,let it 
roam among the blessed1 and flutter from
 creature to creature4 ,build up all you
 can of pure pleasure1 and you will     
never reach any more than the dimmest   
and faintest shadow of the reality4     
,gaze upon the glorious body of ,jesus  
,christ1 the most perfect and lovely    
that ever came from the hand of ,god4   
,it is the very sun that gives beauty to
 the whole of heaven4 ,then contemplate 
the transcendent beauty of the          
,immaculate ,mother1 who1 next to       
,jesus1 is clothed with the greatest    

glory4 ,feed your eyes upon that        
countless multitude of saints4 ,they are
 all beautiful1 because they have all   
risen with a body glorified after the   
likeness of ,christ's glorious body4    
,each one has a beauty and perfection of
 his own1 according to his merits2 and  
the very lowest is clothed with a       
loveliness far superior to anything ever
 seen in this world4  ,if there is a    
rush to see beautiful objects1 grand and
 sublime sights1 magnificent scenery1   
and the works of art1 on account of the 
intense pleasure enjoyed through the    
sense of sight1 what shall we say of the
 exquisite pleasures in store for that  
sense in heaven6 ,then again reflect how
 very captivating1 soothing1 and        
enlivening music is4 ,the ear revels in 
it1 and pours into the soul torrents of 
harmony1 which make her1 for the time1  
altogether forget the outer world4 ,so  
captivating is it1 that hours pass by   
unheeded1 and she would almost fancy it 
is the echoes of angels' voices she     

hears4 ,what1 then1 must heavenly       
harmony be1 if our imperfect music is so
 delightful8 ,think1 also1 how          
exquisitely the odors of flowers1       
incense1 and all manner of perfumery    
produce a soothing effect upon man1     
banishing cares1 and infusing a new life
 into him4 ,what must those pleasures be
 in heaven8  ,we have already seen that1
 in heaven1 there is to be neither      
eating nor drinking1 as we now          
understand these two actions4 ,but this 
does not mean that the sense of taste is
 not to be gratified4 ,it most certainly
 will be1 though not by corruptible     
objects1 as in this world4 ,the same    
must be said of the sense of touch or   
feeling1 which is diffused over the     
whole body4  ,the five senses of the    
human body are not mere accidental      
ornaments1 which may or may not exist2  
they are essential to the integrity of  
its nature4 ,thus a blind or a deaf and 
dumb man is not a perfect man1 because  
he lacks something which is essential to

 the integrity of his nature4 ,now1 as  
glory does not destroy the nature of the
 body1 but perfects it1 it follows that 
all the blessed must rise with their    
five senses in their full perfection4   
,and as their perfection consists in    
their activity and power of receiving   
impressions from external objects1 and  
conveying them to the soul1 it is       
evident that the senses must remain     
active in heaven1 and have suitable     
objects to act upon4 ,this is precisely 
what we learn from the angelic doctor1  
who maintains that the glory of the body
 does not destroy its nature1 but       
perfects it1 and even preserves the very
 color that is natural to it499 ,he     
maintains1 moreover1 that every power or
 faculty is more perfect when acting    
upon its proper object1 than it is when 
inactive2 and1 as human nature will     
reach its highest degree of perfection  
in heaven1 it follows that every sense  
will there act according to its nature4 
99 ,corporis gloria naturam non tollet1 

sed perficiet3 unde color qui debetur   
corpori ex natura suarum partium1       
remanebit in eo1 sed superaddetur gloria
 anim4--,s4 ,thom41 ,suppl41 q4 #he1    
art4 #a4   ,potentia conjuncta actui suo
 perfectior est quam non conjuncta3 sed 
humana natura erit in beatis in maxima  
perfectione3 ergo erunt ibi omnes sensus
 in suo actu4 ,prterea1 vicinius se     
habent ad animam potenti sensitiv1 quam 
corpus3 sed corpus prmiabitur vel       
punietur propter merita vel demerita    
anim3 ergo et omnes sensus prmiabuntur  
in beatis1 et punientur in malis1       
secundum delectationem et dolorem vel   
tristitiam1 quae in operatione sensus   
consistunt4--,s4 ,thom41 ,suppl41 q4    
#hb1 art4 #d4  ,according to this       
doctrine1 not one sense of the human    
body is either dead1 inactive1 or       
excluded from enjoyment1 in heaven4 ,and
 why should any one of them be excluded8
 ,why should the sight1 or the hearing1 
or even the sense of smell1 be rewarded1
 rather than the taste1 or the sense of 

touch8 ,certainly no valid reason can be
 given4  ,theologians teach that in hell
 every sense of the human body shall    
have its own peculiar punishment2 and   
that the sense of feeling1 especially1  
shall be tortured2 because1 in most     
cases1 it is principally in that sense  
that the reprobate have most offended   
,god4 ,surely we must not imagine that  
,god is more severe in punishing the    
wicked1 than ,he is good and liberal in 
rewarding the just4 ,now1 is it not     
precisely in the senses of taste and    
feeling that the saints have suffered   
most for ,god8 ,look at that countless  
multitude of martyrs4 ,many were starved
 to death2 others were scourged until   
they died under the torture2 others were
 torn by the wild beasts2 others were   
crucified2 others were burnt with a slow
 fire2 while others were tortured for   
days together in every limb and sense1  
and that1 too1 with all the ingenuity   
and appliances that the most refined    
cruelty could devise4  ,then again1 look

 at that countless multitude of         
confessors1 virgins1 and others1 who1 in
 the practice of virtue1 became their   
own executioners4 ,they suffered        
inconceivably by frequent and long      
fastings1 by coarseness of diet1 by     
wearing hair-cloths1 and by otherwise   
torturing their flesh4 ,and now1 shall  
these senses go unrewarded in the       
blessed1 while they are so terribly     
punished in the reprobate8 ,certainly   
not4 ,all that we can say is that1 at   
present1 we do not know how all this is 
to be realized2 but as the whole man in 
all his senses has served ,god1 and     
suffered for ,him1 it is but just that  
he should be rewarded in his whole      
being1 which includes every sense of the
 body1 as well as every faculty of the  
soul4  ,hence1 in our meditations on    
heaven1 we must let the pleasures of the
 glorified senses enter as an integral  
element of man's happiness4 ,we must    
contemplate these pleasures as seriously
 as we do the pain of sense in the      

reprobate1 only avoiding the            
introduction of anything gross or       
carnal1 and1 therefore1 repugnant to a  
state of incorruption4 ,hence we must1  
as already shown1 avoid introducing     
eating1 drinking1 sleep1 or anything    
else which1 by its very nature1 belongs 
to the animal life of man4  ,we must    
also banish from our ideas of heaven all
 the carnal pleasures of this world1 as 
they are now understood4 ,our blessed   
,lord himself told the ,jews1 who       
believed such pleasures to exist in     
heaven3 ,you err1 not knowing the       
,scriptures1 nor the power of ,god4     
,for1 in the resurrection1 they shall   
neither marry nor be married2 but shall 
be as the angels of ,god in heaven499   
,all such pleasures1 which were intended
 only for this world of imperfection1   
will be replaced by others of a superior
 order1 and suited to our spiritualized 
bodies4  99 ,matt4 xxii4 #bi4  ,so1     
then1 we see that the life of heaven is 
one of sensible pleasure through the    

glorified senses1 as well as one of     
exquisite mental and moral enjoyment in 
the ,beatific ,vision4 ,these sensible  
pleasures have1 moreover1 a peculiar    
characteristic1 which the pleasures of  
sense have not in our present state of  
imperfection4 ,in heaven the blessed can
 enjoy them all without fear2 for none  
of them are forbidden1 and1             
consequently1 they can never be followed
 by bitter remorse or shame4 ,neither   
have they1 as in this world1 a tendency 
to darken the mind1 and turn the heart  
away from ,god4 ,they will rather       
intensify our love for ,him1 who is the 
,author of our exceeding blessedness1   
whether it comes immediately from       
himself or partly from the beautiful    
creatures ,he has prepared to complete  
the happiness of ,his beloved children4 
,,chapter ,,xi4  ,,social ,,joys ,,of   
,,heaven4  ,the life of heaven is also  
one of pure social joys4 ,among all the 
joys outside of the ,beatific ,vision1  
there are certainly none so sweet as    

those which arise from our social       
intercourse with the blessed4 ,we are   
social beings by nature4 ,our highest   
and best powers are framed for society2 
and we are never in our normal state    
except when in communion with our       
fellow-men4 ,hence all men love society1
 if we except the misanthrope or        
man-hater1 who is a moral monster4 ,he  
has unfortunately developed in his bosom
 some of the worst passions of our      
fallen nature1 and they have built an   
element of hell in his heart4 ,for in   
that godless and hopeless region there  
is no love either for ,god or neighbor1 
and1 therefore1 social joys can have no 
existence therein4 ,with the exception  
of a few persons of this kind1 all men  
love society4 ,even the lonely hermit   
loves it4 ,but he sees in it dangers to 
his soul1 and he cuts himself off from  
it in this world1 that he may enjoy it  
in the next1 where it shall have lost   
its dangerous element4  ,social         
intercourse with our fellow-beings      

affords us some of our purest joys in   
this world2 yet they are not1 and never 
can be perfect4 ,they are roses with    
cruel thorns1 that wound and make us    
bleed1 almost as often as they delight  
us with their delicious perfumes4 ,how  
often does it not happen that we go into
 society with a light heart1 and return 
home sad and heavy8 ,and why so8        
,because our heart has been wounded1    
perhaps crushed1 by some wicked         
insinuation1 or some unkind             
interpretation of an action performed   
with the best ,of intentions on our     
part4 ,even our holiest actions are     
criticized1 and unworthy motives1 which 
never entered our minds1 are attributed 
to us4 ,then again1 they1 whom we had   
considered our best friends1 may betray 
us1 and reveal to a cold and cruel world
 the secrets which1 in our simplicity1  
we had confided to them4 ,in a word1 if 
intercourse with our fellow-creatures is
 often the source of pure joys1 it is   
not infrequently the occasion of our    

keenest sufferings4 ,and why8 ,because  
in our present state of imperfection we 
are sinful and selfish4 ,because we     
allow ourselves to act toward others    
through jealousy1 envy1 natural         
aversion1 and other ungoverned passions 
of our fallen nature4 ,we do not love   
all men1 and all men do not love us4 ,we
 see many defects in others1 which make 
them unamiable2 and they see as many in 
us1 which make their love for us almost 
an impossibility4 ,wherefore1 so long as
 we live in the flesh1 our social joys  
must always be mingled with a certain   
amount of bitterness4  ,let us now raise
 our eyes to our heavenly home1 and     
there contemplate a life of the purest1 
and most perfect social pleasures4      
,there1 neither selfishness1 nor        
uncharitableness1 nor any unruly passion
 can exist1 and1 consequently1 our      
social joys will never be mingled with  
the gall of bitterness4 ,putting aside1 
for a moment1 all the shortcomings and  
imperfections that mar our social joys  

in this world1 let us look at their     
bright side only1 and see what it is    
that makes our social intercourse with  
others a pleasure4 ,this will be as a   
mirror wherein we shall behold some     
faint reflections of social joys as they
 exist in heaven4 ,what are the personal
 attributes or qualities in others that 
make our social intercourse with them a 
pleasure8 ,they may be reduced to six1  
which really include all others that    
could be mentioned4 ,these are virtue1  
learning1 beauty1 refinement1 mutual    
love1 and the ties of kindred4 ,we shall
 say a few words on each of these4  #a4 
,virtue is the attribute which gives us 
our highest similitude to ,god1 and it  
is this also which imparts to us some of
 the purest social pleasures we enjoy on
 earth4 ,purity of life1 or at hast the 
absence of gross vices1 is a condition  
without which we can enjoy no one's     
society1 unless we ourselves are        
depraved4 ,neither beauty1 nor learning1
 nor any other endowment1 can replace   

virtue1 while it alone can1 to a great  
extent1 supply all other deficiencies4  
,hence it is1 that when depraved persons
 are in the society of the good1 they   
feel compelled to be guarded in their   
words and actions4 ,they must put on an 
exterior appearance1 at hast1 of virtue1
 well knowing that otherwise their      
presence would be extremely offensive1  
and calculated to mar the pleasures of  
others4  ,when we meet with one who is  
evidently a man of ,god1 one whose every
 word is instinct with the spirit of    
,god1 whose whole exterior betokens the 
intimate union of his soul with ,god1 in
 whose very countenance the beauty of   
angelical purity shines forth1 we deem  
it a happiness to spend a few moments in
 his society4 ,the pleasures enjoyed in 
his company are not only exquisite--they
 are also sanctifying4 ,if that is so in
 this world1 where all holiness is      
imperfect1 what shall we say of the     
pleasures of heavenly society8 ,holiness
 is an essential attribute of every     

inhabitant of heaven4 ,they are all     
pure2 for none else can see ,god4 ,they 
are all made partakers of the ,divine   
,nature in a far higher degree than is  
attainable in this world1 and           
consequently they are all clothed with  
the spotless purity of ,god himself4    
,not only are they all pure1 but they   
are1 moreover1 totally free from those  
natural defects of character1 which1 in 
this world1 make many holy persons      
unamiable1 and even repulsive4 ,as      
nature is not destroyed1 but perfected  
by glory1 our natural character will not
 be destroyed by our union with ,god4   
,but whatever is faulty in it1 or       
offensive to others1 will disappear1    
leaving it amiable and perfect in its   
own kind4 ,hence1 our social intercourse
 with the saints will ever be the source
 of the purest pleasures4  #b4          
,learning1 in those with whom we        
associate1 is another source of         
pleasure4 ,we can sit for hours         
listening to the interesting            

conversation of a learned man1 even if  
he lacks virtue1 and only wears its     
exterior appearance4 ,in such a man's   
society we drink in1 as it were1        
torrents of pleasures1 which are among  
the most rational we can enjoy in this  
world4 ,if these pleasures are so       
exquisite here below1 where1 after all1 
the wisest know so little1 what shall we
 say of those same pleasures in heaven8 
,there all are learned1 all are filled  
with knowledge1 though all do not       
possess it in the same degree4          
,nevertheless1 each one's knowledge will
 be a source of pleasure to others4  #c4
 ,personal beauty is also a source of   
pleasure in this world4 ,every one knows
 that perfect personal beauty sweetly   
but powerfully draws men to itself1 and 
that one endowed therewith gives far    
greater pleasure than another who does  
not possess this attribute4 ,it is in   
heaven1 and there only1 that every one  
will possess the attribute of beauty in 
its fullest perfection4 ,for the soul is

 clothed with the beauty of ,god        
himself1 which ,he communicates to her  
in the ,beatific ,vision2 while the     
whole body is beautified and glorified  
after the likeness of ,christ's glorious
 body4 ,every saint is therefore clothed
 with a loveliness far superior to      
anything we ever can see on earth4 ,if1 
then1 it is so great a pleasure to      
associate with persons who possess the  
natural and perishable beauty of this   
world1 what shall we say of the         
pleasures which must flow from our      
intercourse with persons who are clothed
 with the beauty of ,god himself6  #d4  
,refinement is another attribute which  
makes our social intercourse with others
 pleasurable4 ,a great personal beauty  
that might at first attract others to   
itself1 would soon repel and even       
disgust them1 should they perceive in   
its possessor unpolished manners1       
coarseness1 and stupidity4 ,a cultivated
 intellect1 refined feelings1 and       
elegant manners are necessary to adorn  

personal beauty1 and make it a source of
 pleasure to those who are attracted    
thereby4 ,it is very certain that in    
heaven1 where our whole nature is to be 
elevated and perfected1 this refinement 
of mind and heart1 as well as the       
elegance of personal bearing which flows
 from both1 will exist in its highest   
perfection1 and ever be the source ,of  
exquisite pleasures in our social       
intercourse with the blessed4  #e4      
,another source of social joys is mutual
 love4 ,the four personal attributes we 
have been considering1 make up an       
amiable character2 that is1 one which we
 love spontaneously1 and whose love we  
are certain to have in return for ours4 
,it is this love which crowns and       
perfects a character of this kind1 and  
produces a very large share of the pure 
pleasures we enjoy in the society of    
such persons4 ,but1 however pure human  
love may be1 even when elevated by grace
 to the virtue of charity1 it never can 
produce unalloyed social pleasures2     

because it never reaches its full       
perfection in this world4  ,it is in    
heaven only that charity is perfect4    
,there we shall love every one with a   
most tender charity1 and see ourselves  
loved as tenderly and as purely in      
return4 ,our charity will be mutual1    
and1 therefore1 our intercourse with the
 blessed will produce joys and pleasures
 second only to the unspeakable         
happiness of the ,beatific ,vision4     
,meditate well1 ,christian soul1 on     
these exquisite delights4 ,think what an
 unspeakable pleasure that mutual and   
perfect charity must be to the          
inhabitants of heaven4 ,that feature    
alone would almost change for any one of
 us this cold world into a heaven4      
,suppose you could say1 with truth1     
,every one of my acquaintances loves me 
with the purest charity2 and every      
stranger who is introduced to me1 loves 
me immediately with the purest          
affection4 ,i have no enemies2 no1 not  
one4 ,no one is ever envious or jealous 

of me2 no one ever says an unkind word  
of me1 nor has any one even an unkind   
thought of me4 ,all seem to take a      
singular pleasure in speaking well of   
me1 and in doing me all manner of kind  
services2 and1 in return1 ,i sincerely  
love all1 and take a singular delight in
 doing good to all4 ,surely1 such       
language never was spoken by any one in 
this world of imperfection4 ,if1        
therefore1 you could speak it with      
truth1 you would have reached a         
blessedness which neither our ,blessed  
,lord nor any of his saints ever reached
 on earth4 ,every one would look upon   
you1 and with reason1 as the most       
highly-favored person that ever lived in
 this world4  ,now1 this is precisely   
the blessedness which awaits us in our  
heavenly home4 ,there we shall love     
every one with the most perfect charity1
 and every one will return our love4    
,there we shall have no enemies2 no one 
to think uncharitably of us2 no one to  
criticize our sayings and conduct2 no   

one to spread reports injurious to our  
character2 no one to put an unfavorable 
construction upon our most innocent     
actions4 ,god is charity1 and as we     
shall be like ,him because we shall see 
him as he is1 it follows that we1 too1  
shall possess that divine charity1 in a 
far higher degree than is attainable    
here below4 ,our social intercourse with
 the blessed will1 therefore1 ever be   
the source of the purest and sweetest   
joy4  #f4 ,besides the things already   
enumerated1 there is one more which is  
to be the source of still greater joy4  
,and what may that be8 ,it is the       
meeting1 in heaven1 of them whom we     
loved so well here1 because they were   
bound to us by the sacred ties of       
kindred1 or of true friendship4 ,it is  
the meeting of parent and child1 of     
husband and wife1 of brother and sister1
 of relatives and friends--with whom we 
were united by the bonds of the purest  
love4 ,as glory does not destroy our    
nature1 neither does it destroy our     

natural virtues1 but perfects them4     
,hence1 we shall take along with us our 
natural love for our relatives and      
friends4 ,thus ,jesus ,christ1 our      
,model1 now loves ,his ,blessed ,mother 
with the natural love of a dutiful son4 
,he loves her1 not only because she is  
so pure and holy1 but also because she  
is ,his own mother4 ,the elevation of   
,his human nature above everything that 
is not ,god1 has neither destroyed nor  
diminished in him that natural love     
which every child has for its mother4   
,thus1 again1 ,mary now loves ,jesus    
most tenderly1 not only because he is   
her ,god1 but also because he is her own
 son--flesh of her flesh1 and bone of   
her bone4 ,her elevation to the highest 
glory1 after that of ,jesus1 has neither
 destroyed nor diminished in her the    
natural love which every mother has for 
her child4 ,if anything1 it has made her
 love more ardent even than it was in   
this world4  ,so we1 also1 shall enter  
heaven with the natural love we now have

 for our kindred and friends2 but in us 
it will be purified from everything     
inordinate or imperfect4 ,what a delight
 that meeting must be for the blessed6  
,we can even now form some faint idea of
 that heavenly joy1 by reflecting on    
what takes place when a beloved father  
returns home from a long and perilous   
,voyage1 or from some cruel war1 where  
he was daily exposed to captivity and   
death4 ,what outbursts of gladness among
 the members of his family6 ,how happy  
they are to see him and embrace him6 ,if
 these joys are so great in this world1 
what must they be in heaven6 ,especially
 since there they are coupled with the  
thought that there is no more           
separation4 ,no1 no more separation6    
,what delightful music there is in that 
short sentence6 ,death shall be no more1
 and therefore we shall never more be   
torn away from the society of our       
kindred and friends4  ,however1 it seems
 to me ,i hear you say1 ,there is no    
difficulty in believing that the meeting

 of our own in heaven is an unspeakable 
joy2 but suppose we do not meet them    
there--what then8 ,suppose that on      
entering heaven we learn that our       
father1 our mother1 or some other loved 
one is lost forever2 shall we still be  
happy8 ,will there not be in such a case
 an essential element wanting to        
complete our happiness8 ,we shall devote
 the next chapter to answering this     
difficulty1 which is a lifelong torture 
to many a pious mind4     ,,chapter     
,,xii4  ,,will ,,the ,,knowledge ,,that 
,,some ,,of ,,our ,,own ,,are ,,lost1   
,,mar ,,our ,,happiness ,,in ,,heaven8  
,this is a difficult question to answer 
satisfactorily1 on account of our       
instinctive feelings of natural         
affection1 which arise1 and1 like a     
mist1 obscure our judgment4             
,nevertheless1 the difficulty is much   
lessened1 and even entirely removed from
 some minds1 at hast1 by the following  
considerations4  #a4 ,our happiness1    
even in this world1 does not depend on  

the happiness of those who are bound to 
us by the ties of kindred or of         
friendship4 ,this is especially the case
 when their unhappiness proceeds from   
their own misdeeds4 ,in such a case1 we 
even inflict the punishment ourselves1  
and feel satisfied to see them suffer   
according to their deserts4 ,thus a     
father banishes from the paternal roof a
 son or a daughter who has committed a  
deed that has brought disgrace upon the 
family4 ,and what is more1 the whole    
family ratify the terrible sentence4    
,the presence and happiness of that     
brother or sister is no longer necessary
 for their own happiness4 ,again1 a     
husband banishes from his presence an   
unfaithful wife1 whom he had formerly   
loved as his own life4 ,while she was   
pure1 it seemed to him that he could    
never be happy without her2 and now her 
society has become a positive hinderance
 to his happiness4 ,therefore she must  
go and live alone in her disgrace4 ,it  
is a just punishment for her infidelity4

  ,if such is the case in this world1   
why not in heaven8 ,those of our own who
 die in sin appear before ,god in       
disgrace4 ,he disowns them as unworthy  
children1 or as unfaithful spouses1 and 
as such ,he banishes them from the      
kingdom of glory2 and we shall          
undoubtedly ratify the just sentence4   
,nor will their wretchedness1 which is  
the work of their own hands1 disturb our
 peace or mar our happiness4  #b4 ,in   
heaven1 we shall be like ,god1 because  
we shall see ,him as he is4 ,this moral 
transformation1 as we have already seen1
 is the work of the ,beatific ,vision4  
,by that glorious vision1 and consequent
 union with ,god1 we shall participate  
in all the attributes of ,god which are 
communicable to a rational nature4 ,one 
of these attributes is justice--that is1
 the power of judging as ,god does1     
without passion1 prejudice1 or any of   
those motives which1 in this world1     
render our judgments rash1 unjust1 or   
partial4 ,not only shall we be clothed  

with the power of judging justly1 but   
with it we shall have a desire that     
every one be rewarded or punished       
according to his works2 and we shall    
rest perfectly satisfied to see the just
 sentence carried into effect4  ,even   
now we possess that attribute1 as well  
as others which make us the living      
images of the ,most ,high4 ,but it is   
far from being perfect1 because our     
feelings1 private interests1 and        
passions warp our judgments1 and even   
reverse them after we have pronounced a 
just sentence4 ,suppose1 for instance1  
you hear of a man who has committed a   
premeditated murder4 ,you are horrified 
at the atrocious deed1 and without a    
moment's hesitation you pronounce in    
your heart that man's sentence4 ,your   
judgment is that he must die on the     
scaffold1 or1 at least1 that he be      
deprived of liberty and condemned to    
hard labor for the remainder of his     
days4 ,but you have scarcely pronounced 
this just sentence when you discover    

that the murderer is your own father6   
,what a change this one circumstance    
will bring about in your judgment6 ,if  
you are of an affectionate nature1 you  
will do all in your power to find       
circumstances that may lessen or        
palliate his guilt2 and perhaps you may 
even succeed in making him appear1 in   
your eyes1 wholly innocent2 and thus    
your first judgment is entirely         
reversed4 ,what is it that has thus     
changed your first judgment8 ,is it your
 deep sense of justice8 ,not at all4    
,your instinctive feelings of love have 
blinded you1 and made it impossible for 
you to judge his case fairly1 and on its
 own merits4  ,but1 again1 if you are   
not of an affectionate nature1 you may  
be so transported with rage at your     
father's crime1 that you can find no    
punishment severe enough for him4 ,and  
why so8 ,because you see yourself and   
your family forever disgraced4 ,you feel
 your cheek burning with shame1 and1 in 
your desire for revenge1 you heap       

maledictions upon your unfortunate      
father's head4 ,here1 again1 your       
judgment is wrong1 because it is        
dictated by an unmanly desire of        
revenge4 ,so1 in either case1 you are   
unable to judge fairly1 and to pronounce
 a just sentence1 simply because the    
criminal is your own father4  ,now1 it  
is very certain that none of these      
prejudices or passions1 which now so    
much interfere with our judgments1 will 
follow us into heaven4 ,there1 clothed  
with the justice and sanctity of ,god   
himself1 we shall judge as ,he does1    
without passion or prejudice4 ,and the  
fact that the criminal is our own       
father1 or mother1 or other loved one1  
will neither influence nor reverse our  
judgments4 ,i do not mean to say that we
 shall actually sit in judgment and     
pronounce the sentence of condemnation  
against our own kindred2 but ,i do mean 
that1 seeing the justice and fairness of
 ,god's judgments1 we shall readily     
acquiesce therein1 and ratify them1 and 

rest satisfied to see all suffer        
according to their deserts4  #c4 ,a     
third consideration is taken from the   
nature of love4 ,when love for any one  
has taken full possession of our soul1  
it so completely changes our whole moral
 nature into the person beloved1 that we
 forget our own private interests1 and  
embrace his cause1 his interests1 as if 
they were our own4 ,henceforth1 our will
 is so absorbed by his1 that we seem no 
longer to possess any will of our own4  
,holy ,scripture gives us a striking    
instance of this transforming power of  
love1 in the friendship of ,jonathan for
 ,david4 ,according to the forcible     
expression of ,holy ,writ3 ,the soul of 
,jonathan was knit with the soul of     
,david1 and ,jonathan loved him as his  
own soul499 ,david had slain the famous 
,goliath1 and when the ,jewish army was 
returning home in triumph1 the women    
sang3 ,saul slew his thousand1 and      
,david his ten thousand4 ,king ,saul was
 filled with anger and envy on hearing  

,david praised more than himself2 and1  
from that day1 he hated him1 and did all
 in his power to destroy him4 ,his son  
,jonathan1 who loved ,david as his own  
soul1 left nothing undone to save his   
friend4 ,he watched everything his      
father said or did1 discovered all his  
plans against ,david1 and then would go 
into the forest1 at his own peril1 and  
warn his friend of approaching danger4  
,he did more3 he forgot1 or gave up all 
his own private interests1 and embraced 
those of ,david4 ,for1 being the son of 
a king1 he had the presumptive right to 
succeed his father upon the throne2 but1
 instead of himself1 he wanted ,david to
 reign in his father's place4 ,he did   
even more3 he embraced a line of conduct
 entirely opposed to the temporal       
interests of his own father1 and he thus
 materially aided in placing ,david upon
 the throne of ,israel4  99 #a ,kings   
xviii4  ,this is a striking instance of 
the wonderful transforming power of     
love4 ,now1 if human love has such a    

power in this world1 what shall we say  
of the power of divine love in heaven6  
,there we shall see ,god as ,he is1 and 
that vision will kindle in us a love far
 greater than ever we had1 or could     
have1 for any one in this world4 ,we    
shall1 therefore1 spontaneously espouse 
,god's cause1 and embrace his interests4
 ,we shall love all that ,he loves1 and 
we shall find it impossible to love them
 whom he does not and cannot love4      
,hence1 we shall never love ,lucifer1   
nor any of those fallen spirits who     
sided with him in his rebellion against 
,god1 and became demons on that account4
 ,nor shall we ever love any of those   
who lived a bad life1 stubbornly        
persisted in their sins1 and died at    
enmity with ,god4 ,they have1 by their  
own act1 excommunicated themselves1 as  
it were1 from the heart of ,god4 ,they  
have1 consequently1 made it impossible  
for ,him ever to love them4 ,they have  
also made it impossible for us to love  
them1 even were they father1 mother1 or 

any one else that was dear to us in this
 world4 ,if we can no longer love them1 
we shall certainly not lose a single    
degree of our happiness on finding that 
they are not in heaven4  #d4 ,the fourth
 and last consideration ,i place before 
you is1 that if the salvation of all    
their own were necessary for the        
happiness of the blessed1 it might      
follow that very few1 if any1 could be  
happy in heaven4 ,for it may be that    
there are only very few1 if any1 among  
the blessed1 who see every member of    
their family1 all their relatives and   
friends1 around them in the abode of    
bliss4 ,it would follow1 too1 that even 
the angels are unhappy2 for1 before the 
rebellion of ,lucifer and his           
accomplices1 they certainly loved each  
other1 and probably with more perfection
 and intensity than we ever loved any   
one in this world4 ,and now they see a  
vast multitude of their former friends  
and associates in endless misery4 ,are  
they unhappy on that account8 ,certainly

 not4 ,it is evident1 then1 that if we  
once admit that the salvation of our own
 is necessary for our individual        
happiness1 we find ourselves compelled  
to admit also that heaven is a place of 
sadness and mourning1 since there are   
many there who are not surrounded by    
those whom they loved in this world4    
,the absurdity which necessarily follows
 from such an admission is1 by itself1 a
 sufficient answer to the difficulty4   
,once more3 ,remember that1 in heaven1  
we shall be like ,god1 because we shall 
see ,him as he is4 ,we shall1 therefore1
 be like ,god in beatitude4 ,now1 is    
,god made unhappy because some of ,his  
creatures have refused him obedience and
 love1 and have1 in consequence1 lost   
themselves forever8 ,certainly not4 ,and
 did ,he ever love those same creatures 
as much as we love father1 or mother1   
brother1 sister1 or friend8 ,certainly  
,he did4 ,his love for them was so      
great1 that ours1 however pure and      
ardent1 sinks into insignificance when  

compared to ,his4 ,did we ever offer    
ourselves to suffer every imaginable    
indignity and torture for our kindred8  
,did we ever offer even to die a most   
shameful and cruel death for them8 ,we  
never did2 and if we had even attempted 
it1 we should have found our puny and   
imperfect love unable to carry us       
through the terrible sacrifice4  ,god   
alone is capable of so great a love4 ,he
 assumed our nature1 and in it ,he      
suffered more than human mind can       
conceive4 ,look at ,him in the garden1  
oppressed and overpowered with an agony 
of sorrow4 ,follow ,him through the     
different stages of his bitter passion4 
,contemplate that cruel scourging1 the  
crowning with thorns1 the filthy spittle
 which covers ,his sacred face1 and the 
other insults and indignities heaped    
upon him4 ,follow ,him to ,mount        
,calvary2 see ,him there nailed upon an 
infamous gibbet1 suffering every torture
 of mind and body to his very last      
breath4 ,and why did ,he undergo all    

this8 ,because ,he loved us4 ,and now1  
are all they1 whom ,he loved so well1   
and for whom he suffered so much1 around
 the throne of his glory in heaven8     
,they certainly are not4 ,are even all  
they1 who were his special friends in   
this world1 around him in heaven8       
,surely we have every reason to fear    
that one of them at least1 ,judas the   
traitor1 is not there4 ,and is ,jesus   
unhappy because they are not all there8 
,certainly not4 ,if1 then1 ,his         
happiness is not marred by the loss of  
those whom he loved so much1 neither    
shall ours be1 if we find that some of  
our own are lost4 ,we shall be like him 
in beatitude1 because we shall see him  
as he is4  ,in the mean time1 do all in 
your power to instil principles of      
virtue into your children1 if you are a 
parent2 into your pupils1 if you are a  
teacher1 or clothed in any other way    
with authority over your                
fellow-creatures4 ,see that none of them
 be lost through your own fault4 ,for if

 there is one thing above all others    
difficult to understand1 it is how      
fathers and mothers can be happy in     
heaven1 when they see their own children
 lost through their own negligence1 or  
bad example8 ,again1 how can teachers1  
guardians1 and pastors of souls be happy
 in heaven1 when they see those         
committed to their care ruined forever1 
through their negligence8 ,again1 how   
can those men be happy who have seduced 
others from the path of virtue1 by      
immoral discourses1 bad books1 and evil 
actions8 ,these certainly are hard      
things to understand2 and still we must 
believe that all they who enter heaven  
are happy4 ,we must believe1 moreover1  
that careless1 and even bad parents1    
negligent teachers1 seducers of the     
innocent1 and writers of bad books1 will
 eventually be admitted into heaven1 if 
they die truly repentant4 ,we must      
believe1 moreover1 that all such persons
 will be happy in heaven1 no matter how 
many they have ruined1 for the simple   

reason that no unhappiness can ever find
 its way into the abode of bliss4       
,,chapter ,,xiii4  ,,the ,,light ,,of   
,,glory4  ,having1 in the foregoing     
chapters1 endeavored to form an idea of 
heaven's happiness1 we must now endeavor
 to understand something of the         
different degrees in which each one of  
the blessed enjoys that unspeakable     
beatitude4  ,it is an article of faith  
that every one in heaven1 except        
baptized infants1 is rewarded according 
to his own personal merits1 acquired in 
this life by the assistance of ,god's   
grace4 ,baptized children1 who die      
before they reach the age of discretion1
 are admitted into heaven1 in virtue of 
their adoption as children of ,god on   
the day of their baptism4 ,but all      
others who have lived long enough to be 
responsible or their deeds1 besides     
being admitted there in virtue of their 
adoption as children of ,god1 are1      
moreover1 rewarded according to their   
own personal merits4  ,but1 it seems to 

me1 ,i hear you ask1 ,does not the      
happiness of heaven consist in the      
,beatific ,vision8 ,undoubtedly it does4
 ,and is the little boy1 who dies before
 he can make an act of faith1 or of     
charity1 admitted to that glorious      
vision as well as the ,apostle and the  
martyr8 ,certainly he is4 ,and the      
little girl1 who dies before reaching   
the age of discretion1 is she too       
admitted to the vision of ,god1 as well 
as the ,sister of ,charity1 the nun1 and
 others who spend their lives in        
teaching the ignorant and ministering to
 the poor8 ,undoubtedly she is4 ,and the
 murderer1 who dies on the scaffold1    
after making an act of perfect          
contrition1 is he1 too1 eventually      
admitted to the vision and possession of
 ,god8 ,yes1 he1 too1 will see ,god face
 to face1 and be made happy by that     
glorious vision4 ,well1 then1 if all see
 and possess ,god1 how can there be a   
difference in the happiness of the      
saints8 ,are they not all equally happy8

 ,this is the question we are now to    
answer1 by examining the meaning and the
 nature of the ,light of glory4 ,this   
examination will make it evident1 that1 
though all see ,god1 yet no two of the  
blessed enjoy precisely the same degree 
or amount of happiness4  ,theologians   
define the ,light of glory to be1 ,a    
supernatural intellectual power infused 
into the soul1 by which she is enabled  
to see ,god1 which she never could do by
 her own unassisted natural powers499   
,it is called supernatural1 because it  
is not a natural talent or power of our 
nature1 as the talent for poetry1 music1
 painting1 and others1 all of which may 
be developed and highly improved by     
study4 ,but the ,light of glory is an   
elevation1 expansion1 or development of 
the mind1 which comes directly from     
,god1 and is1 in no sense1 the result of
 human endeavors1 except in so far as it
 has been deserved by a holy life4 ,we  
shall understand better the meaning of  
the ,light of glory by an illustration4 

99 ,per lumen glori intelligitur        
qualitas creata1 et habitus virtusque   
intellectualis supernaturalis1 ac per se
 infusa intellectui1 qua redditur       
proxime potens et habilis ad videndum   
,deum4444 ,ita ,d4 ,thomas1 sicque      
ratione probatur3 ,ut virtutes infus    
requiruntur1 ut eorum actus fiant       
connaturali modo1 nempe a principio     
intrinseco et proportionato1 ita etiam  
lumen ut fiat visio4 ,cum enim activitas
 ex parte intellectus sit in suo ordine 
deficiens et imperfecta1 ideo oportet ut
 lumen illi virtutem conferat altioris  
ordinis1 supernaturalem et actui        
proportionatam per quam elevatur ad     
efficiendam visionem cum illo4 ,suarez1 
de ,deo1 cap4 xiv4  ,let us suppose that
 you never could learn mathematics or   
astronomy4 ,in spite of the most intense
 application1 you never could master    
even the multiplication table2 and when 
you gazed upon the heavens1 you could   
never see there any more beauty and     
magnificence than does the untutored    

savage4 ,but1 on a sudden1 there is a   
flash of light from above1 and your mind
 is enlightened far beyond its natural  
capacity1 and you can see all the       
heavenly bodies as they are4 ,you now   
know their names1 motions1 distances1   
laws1 and relations to each other1 and  
to the whole universe4 ,formerly1 they  
appeared all alike1 except the sun and  
the moon2 but now1 you see that no two  
of them are alike4 ,each one has its own
 size1 velocity1 beauty1 and glory4 ,you
 even soar far beyond the discoveries of
 science1 and you gaze with delight upon
 millions of shining worlds1 which the  
most powerful telescope never did1 and  
never can1 reach4 ,you can1 moreover1 in
 the twinkling of an eye1 calculate with
 astonishing precision the day1 the     
hour1 the minute1 yea1 the very second1 
at which an eclipse will occur4 ,gazing 
upon the heavens1 which hitherto had    
given you so little satisfaction1 now   
becomes the source of the most exquisite
 and rational pleasure4 ,for you now see

 in these countless worlds so much      
beauty and magnificence1 so delightful a
 harmony1 that you can spend whole      
nights in the contemplation of the      
heavens4  ,this sudden elevation and    
expansion of your mind to see such      
wonders in the natural order1           
illustrates what takes place in heaven  
the moment a pure soul enters there4 ,in
 the supposition just made1 you receive 
an accession or addition of intellectual
 power1 which enables you to see clearly
 and to understand what was invisible   
and unintelligible to you before the    
flash enlightened you4 ,the ,light of   
glory produces a similar effect upon the
 soul at her entrance into heaven4 ,our 
mind1 which is now unable to see ,god   
except as through a glass1 in a dark    
manner1 is suddenly elevated in power1  
and enabled to see ,god as he is1 face  
to face1 and to contemplate his divine  
beauty and his other perfections4 ,our  
individual mind is neither destroyed nor
 changed into another3 it is only       

strengthened and elevated in power and  
capacity far beyond anything we could   
ever have reached by our own unassisted 
endeavors4  ,but we shall still better  
understand the meaning of the ,light of 
glory by contrasting it with the light  
of faith4 ,what is faith8 ,faith is also
 a supernatural elevation of the mind1  
by which we are enabled to believe1 as  
firmly as if we saw them1 mysteries     
which are far above our comprehension4  
,it is called supernatural1 because it  
comes from ,god alone2 for no man ever  
can bestow faith upon himself4 ,here1   
then1 the light of faith and the ,light 
of glory resemble each other1 inasmuch  
as they both come immediately from ,god1
 and elevate man above himself4 ,but    
they vastly differ in intensity2 for by 
faith we see ,god imperfectly and       
unsatisfactorily1 whereas by the ,light 
of glory we see ,god as he is in        
himself4 ,faith1 therefore1 is as the   
first faint blush of the morning1 while 
the ,light of glory is as the sun       

shining in his meridian splendor4  ,so1 
then1 the ,light of glory is a          
supernatural addition to our mind1 which
 enables it to cross the gulf between   
the ,creator and the creature4 ,i say   
gulf1 because no created intelligence   
can see ,god as he is1 by its own       
natural power4 ,hence1 neither ,st4     
,augustine1 nor ,st4 ,thomas1 nor any   
other giant intellect could see ,god as 
,he is in himself1 any better than the  
man who never could learn his letters4  
,it is in this sense that we must       
understand ,st4 ,paul when1 speaking of 
,god1 he says3 ,who alone hath          
immortality1 and inhabiteth light       
inaccessible2 whom no man hath seen1 nor
 can see499 ,evidently he means that no 
one can see ,god by the light of nature2
 for in another place he tells us that  
when that which is perfect is come1 we  
shall see ,him face to face4  #a ,tim4  
vi4 #af4  ,from all this it follows that
 all men are on a footing of perfect    
equality1 so far as the power of seeing 

,god is concerned4 ,no one has that     
power in himself by nature1 and no one  
can give it to himself or develop it by 
study1 as we can other powers we have   
received in the natural order4 ,it is as
 if we said that no man possesses the   
natural power to see thorough a stone   
wall1 or thorough the earth4 ,certainly 
all men are equal here2 for the man     
whose eagle eye can recognize a friend  
at the distance of ten miles1 is no     
nearer seeing thorough the earth than   
another1 whose sight is so bad that he  
can scarcely recognize his own father at
 a distance of a few steps4 ,so it is   
with seeing ,god4 ,no man has the power 
in himself by nature1 and1 therefore1 no
 one can develop it by study4 ,even the 
angels1 who are so vastly superior to us
 in intelligence1 could not see ,god as 
he is until they were elevated by the   
light of glory2 and those among them who
 became reprobates by their sin1 never  
did and never shall see ,god1 although  
they still retain1 even in their fallen 

state1 more intelligence than man4  ,i  
have been particular in explaining and  
insisting upon these things1 lest it    
might be imagined that men of highly    
cultivated minds1 such as philosophers1 
theologians1 poets1 and the like1 shall 
see ,god better1 and enjoy more of      
heaven's happiness than the ignorant1 in
 virtue of their superior natural gifts4
 ,they certainly shall not4 ,god does   
not bestow a supernatural reward upon   
the natural gifts1 or even upon the     
natural virtues1 which are to be found  
among pagans as well as among           
,christians4 ,but ,he does reward the   
faith1 hope1 charity1 and other         
supernatural virtues1 which his children
 have practised in this world4 ,hence1  
theology teaches that not even the      
angels1 who are so superior to us1 see  
,god any better in virtue of their      
nobler and more perfect intellect4      
,thus1 supposing an angel and a man to  
be equal in merit1 they both receive the
 same amount of the ,light of glory2    

they both see ,god in the same degree of
 perfection2 and both1 therefore1 enjoy 
the same degree of happiness4 ,if we    
admit that the angel has a more perfect 
vision of ,god1 on account of his more  
perfect natural intellect1 then we must 
also admit that he enjoys a portion of  
supernatural beatitude1 exclusively1 in 
virtue of his natural powers1 and not on
 account of his merits acquired by      
correspondence to divine grace499       
,evidently no such admission can be     
made2 for heaven is a supernatural      
reward of supernatural virtues1 which   
have been practised1 in this world1     
under the influence of divine grace1 and
 not a reward of natural endowments4    
,if1 then1 no such doctrine can be      
admitted when the question is between   
angels and men1 much less can it be     
admitted when there is question of      
superior natural intellect among men4   
,hence1 the man who never learned his   
letters1 either for want of natural     
talent or opportunity1 shall undoubtedly

 see ,god1 as well as the philosopher1  
if he has led as good a life2 and he    
shall see ,him better1 and enjoy more of
 heaven's happiness1 if he has lived a  
holier life4  99 4 4 4 ,ipsa enim visio 
est prmium nostrum3 ergo ubi paria sunt 
merita1 debet esse par visio3 sed in    
homino et angelo possunt esse paria     
merita3 ergo debet esse par visio4 ,ergo
 quantitas visionis debet sumi a lumine 
glori quod datur secundum mensuram      
meritorum1 non autem a perfectione      
intellectus1 qu non datur ex meritis4   
,et confirmatur1 quia ponamus angelum et
 hominem habere qualia merita4 ,vel ergo
 accipient quale lumen glori vel        
inquale4 ,si inquale1 non respondebit   
meritis4 ,si quale1 ergo cum quali      
lumine qualiter ,deum videbunt3 alioqui 
si angelus perfectius videret1 tunc     
aliquam partem beatitudinis haberet sine
 meritis1 ex solis natur viribus4       
,becan4 de ,attrib4 ,divin41 qust4 x4   
,once more3 ,the light of glory is a    
supernatural elevation of the mind1     

which enables man to see ,god as ,he is 
in himself4 ,it is given by ,god himself
 to those who have lived a supernatural 
life of faith1 hope1 and charity4       
,moreover1 it is given to each in       
proportion to his personal merits4 ,it  
therefore becomes the measure of the    
degree of happiness which each one of   
the blessed enjoys in the vision of     
,god4     ,,chapter ,,xiv4  ,,degrees   
,,of ,,happiness ,,in ,,heaven4  ,having
 seen that the ,light of glory is the   
new power1 or medium1 through which the 
blessed see and enjoy ,god1 we must now 
endeavor to understand how its different
 degrees of intensity become the source 
of vastly different degrees of happiness
 or enjoyment4  ,in order to understand 
how the different degrees of mental     
elevation produce different degrees of  
happiness in the ,beatific ,vision1 we  
must first examine in what consist the  
different degrees of enjoyment in the   
creatures that now surround us4 ,this   
will be as a mirror1 in which we can see

 faint1 but true1 reflections of the    
vast difference there is between the    
highest and the lowest in heaven4  ,in  
order to receive pleasure from          
creatures1 it is not enough to be       
surrounded with them1 or even to possess
 them3 we must1 moreover1 be endowed    
with organs1 or faculties1 through which
 we can receive and appropriate to      
ourselves the pleasures which1 according
 to their nature1 they can give4 ,thus1 
a grand concert1 which pours the most   
exquisite pleasures into your soul1     
gives none at all to a deaf man1 because
 he lacks the receiving organ1 and hence
 the pleasure-giving object is1 in his  
regard1 as if it had no existence4  ,but
 this is not all4 ,not only does our    
pleasure depend upon the possession of  
receiving faculties1 but the amount     
also1 or degree1 of that pleasure1      
depends upon the development and        
perfection of the same receiving organs 
and faculties4 ,the more highly         
developed and cultivated they are1 the  

more intense1 also1 will be the         
satisfaction and pleasure we shall      
receive from any given object2 while    
persons of inferior development will    
receive far less1 although the object is
 the same for all4 ,let us make this    
evident by an illustration4  ,take the  
thousands of persons who have read some 
literary work1 say1 for instance1 the   
,iliad of ,homer4 ,they all had eyes1   
and all could read2 they all possessed  
the whole book as completely as if it   
had been written for each one in        
particular2 and1 no doubt1 they all     
received pleasure from the perusal of   
that beautiful poem4 ,but1 did they all 
receive the same amount of pleasure8    
,they certainly did not4 ,not even two  
individuals ever received the same      
degree of pleasure or enjoyment from the
 perusal of that book4 ,each one        
received and appropriated to himself his
 own pleasure--which was great in       
proportion to the cultivation and       
elevation of his mind4 ,hence1 while a  

superior and highly cultivated mind is  
entranced at the beauty and sublimity of
 some particular passage1 an inferior   
one sees neither meaning nor beauty in  
it1 and1 perhaps1 even casts the book   
aside in disgust4  ,it would be easy to 
multiply illustrations2 but this one is 
sufficient to show that the amount of   
pleasure we derive from the use of      
creatures depends upon the degree of    
development and perfection in our       
receiving faculties4 ,so it is in       
heaven1 among the blessed4 ,they all see
 and possess ,god2 they all love and    
enjoy ,him2 but it by no means follows  
that they all enjoy the same amount of  
happiness from that blessed vision4 ,and
 why so8 ,because each one sees and     
enjoys only in proportion to his        
individual development and elevation of 
mind--which is given to him by the      
,light of glory4 ,and1 as that blessed  
,light is given to each one according to
 his own personal merits1 it follows    
that each one sees and enjoys ,god in   

proportion to the holiness of the life  
he lived while upon earth4  ,hence1 they
 who have practised virtue in a heroic  
degree--they who have sacrificed the    
pleasures of this world1 honors1 wealth1
 and even life itself1 for ,god1 possess
 the highest elevation of mind1 and1    
consequently1 the highest degree of     
enjoyment4 ,they possess the most       
intense and perfect vision of the       
,divine ,essence2 they soar higher1 and 
penetrate more deeply into the          
unfathomable being of ,god4 ,they see   
more of the divine beauty1 wisdom1      
goodness1 and other perfections of ,god1
 and partake more largely of the ,divine
 ,nature4 ,in a word1 their higher      
elevation of mind1 by a more intense    
,light of glory1 is to them the source  
of the highest and most perfect         
enjoyment in the ,beatific ,vision2     
while persons of very inferior virtue1  
though perfectly happy too1 enjoy a     
vastly inferior degree of blessedness4  
,but this is not all4 ,we have seen1 in 

a former chapter1 that the ,beatific    
,vision does not consist in merely      
gazing upon the surpassing beauty of    
,god2 and that the mere sight of ,him1  
if it could be separated from the       
possession of him1 could not make any   
one happy4 ,wherefore1 the sight of ,god
 includes the possession of ,him4 ,it   
includes1 moreover1 the intense love to 
which that vision gives birth1 as well  
as the consequent enjoyment of ,him4    
,now1 it is evident that a more intense 
light of glory1 or a greater elevation  
of the mind1 inflames the soul with a   
more intense love or ,god4 ,for1 it not 
only reveals to her more of ,his        
surpassing beauty1 but it also reveals  
more of ,his unspeakable love for her2  
and her love for ,him becomes greater in
 proportion4 ,and the greater the love  
between the soul and ,god1 the more     
perfect and complete also is the union  
existing between them1 and1             
consequently1 the higher is the         
happiness enjoyed by the soul4  ,thus it

 is that all the blessed see1 love1 and 
enjoy ,god in the ,beatific ,vision4    
,they are all perfectly happy2 and yet1 
among the countless multitude of ,god's 
children1 probably not two really enjoy 
the same degree of happiness4 ,each one 
enjoys according to the elevation of his
 mind1 which he has deserved by the     
holiness of his life4 ,not only is there
 a difference in the degrees of         
enjoyment1 but there is a gulf between  
the highest and the lowest in heaven4   
,it is1 moreover1 an impassable gulf1   
which the lowest can never cross so as  
to reach the highest happiness of       
heaven4 ,it were far easier for the     
lowest and most uncouth servant-maid in 
a king's palace to reach the dignity and
 glory of a queen1 than it is for the   
lowest in heaven to reach the most      
intimate degree of union with ,god4     
,each one is happy in the degree and    
sphere which his life has deserved for  
him2 but in that degree each one will   
and must remain forever4  ,i trust that 

you now understand something of the     
different degrees of happiness in       
heaven2 and that1 at the same time1 you 
are filled with a holy ambition to reach
 a high degree of union with ,god4 ,if  
so1 thank ,god4 ,for a high degree of   
glory in heaven is within the reach of  
us all1 however poor1 ignorant1 or      
insignificant we may be here below4     
,heaven is not as this world1 where the 
mere accident of birth1 or the smile of 
fortune1 instead of moral worth1        
generally determines a man's position in
 society1 as well as the amount of      
natural happiness he shall enjoy4       
,hence1 no poor girl ever imagines that1
 if she be very virtuous1 some great    
king will eventually espouse her1 and   
elevate her to the dignity and glory of 
a queen4 ,no poor boy ever believes     
that1 if he behaves well1 and obeys the 
laws of the land as a good citizen1 the 
king will1 in consequence1 eventually   
adopt him as one of his sons1 and bestow
 upon him the honors and pleasures which

 may be enjoyed by royal children4 ,but 
even supposing such wild dreams could be
 realized in this world1 these ignorant 
and uncouth people could not be made    
happy in their elevated position4 ,and  
why8 ,because the king1 who has the     
power to give palaces1 wealth1          
magnificent dresses1 and tables loaded  
with every imaginable luxury1 has not   
the power to bestow the elevation of    
mind1 polish of manners1 and other      
graces which befit queens and royal     
children4 ,hence1 they would feel out of
 place1 and be unable to enjoy the      
happiness to which they have been       
elevated4 ,besides1 they would see      
themselves despised1 and even ridiculed1
 by those whose birth and education have
 fitted them for high society4 ,the mere
 fact1 therefore1 of their elevation to 
high honors1 would not clothe them with 
the personal qualities which are        
necessary to enjoy the highest honors   
and pleasures of this world4  ,how      
different all this is1 when there is    

question of heaven6 ,for1 how poor and  
ignorant soever we may now be1 we may   
reasonably aspire to a very high degree 
of glory1 and to the exquisite delights 
which come from a more intimate union   
with ,god4 ,how insignificant soever we 
may be1 and however low our position in 
this world1 we may aspire to move in the
 highest society in heaven4 ,and not    
only may we aspire to all this1 and     
reach it1 by the grace of ,god and the  
practice of virtue1 but1 what is more1  
we shall be made fit for our high       
position4 ,for the moment the vision of 
,god flashes upon the soul1 we become   
like ,him4 ,we shall1 therefore1 be     
educated1 filled with all knowledge1    
wisdom1 and every other perfection4 ,we 
shall be clothed with the personal      
beauty1 refinement1 and other graces    
which befit spouses of ,jesus ,christ   
and children of ,god4 ,for you must ever
 bear in mind that the glory of heaven1 
besides the elevation of our mind by the
 ,light of glory1 implies the elevation 

of our whole nature to the supernatural 
state4  ,wherefore1 not only is our mind
 elevated far beyond its present powers 
by the ,light of glory1 but our body1   
also1 is to be exalted by the           
resurrection far beyond its present     
perfection4 ,as we have already seen1   
all the just are to rise in glory1 but  
each one in his own degree of           
perfection4 ,for1 one is the glory of   
the sun1 another the glory of the moon1 
and another the glory of the stars4 ,for
 star differeth from star in glory4 ,so1
 also1 in the resurrection of the dead4 
,here the ,apostle of the ,gentiles     
teaches us1 in the plainest manner      
possible1 that among the saints there is
 a very great difference in the degrees 
of personal beauty1 grace1 and splendor4
 ,there is as much difference between   
the beauty and splendor of the highest  
and those of the lowest1 as we now see  
between the dazzling splendor of the    
surf and the pale light of the moon4 ,as
 the resurrection is a portion of       

heaven's rewards1 it follows that the   
more completely we have mortified our   
inordinate passions1 and made our life  
conformable to that of ,jesus ,christ1  
the more also of personal beauty and    
splendor shall we possess in heaven2    
and1 consequently1 the more of heaven's 
happiness we shall enjoy4  ,these       
attributes of personal beauty and       
perfection1 and elevation to a high     
position1 in heaven1 are the very marks 
by which we shall immediately recognize 
those who have been most holy1 and who  
have done most for ,god1 in this world4 
,it will no longer be as now1 when the  
wicked prosper1 possess wealth1 honors1 
and power1 while the virtuous are not   
infrequently poor1 despised1 and even   
persecuted unto death4 ,hence1 the      
appearance of a man and his surroundings
 are not a rule whereby we can rightly  
judge of his sanctity4 ,thus1 when you  
see a man of great personal beauty1     
highly educated1 and polished in his    
manners1 surrounded with all the        

magnificence which the world can give1  
honored and idolized by his fellows1    
enjoying a high social position1 and all
 the pleasures of life1 you do not1 you 
cannot judge1 from all this worldly     
glory1 that he is one of the holiest men
 living4 ,he may1 indeed1 be a good man1
 but the glory which surrounds him is   
not the standard by which you can judge 
of the amount of virtue which he        
possesses4  ,in heaven1 the glory which 
surrounds the saints is a rule1 and an  
infallible one1 by which we can tell the
 amount of virtue they practised while  
living in mortal flesh4 ,thus1 when you 
enter there1 you will see some who      
outshine others in splendor as the sun  
outshines the moon4 ,you will see them  
wonderfully transformed into ,god1      
shining like the ,divinity in ,his      
presence2 partaking of the ,divine      
,nature in a high degree1 and united to 
,him in the most intimate manner4 ,you  
will see them elevated far above others 
in rank1 honored and loved in a special 

manner by the angels and saints4 ,on    
seeing them1 your first thought will be 
that these are the holiest persons in   
heaven4 ,you will judge that their      
dazzling splendor1 their wonderful      
resemblance to ,god1 their intimate     
union with ,him1 the high position they 
occupy1 and the exquisite pleasures they
 enjoy1 are all so many proofs that1    
while on earth1 they loved ,god with    
their whole heart1 and their neighbor as
 themselves2 that they were poor in     
spirit1 humble1 pure1 patient in        
adversity1 and that perhaps some of them
 laid down their lives for ,god1 amidst 
the most excruciating torments4 ,here is
 a correct judgment4 ,for it is         
precisely their heroic virtue1 and not  
the mere accident of birth or the smile 
of fortune1 which gives them the        
superior beauty1 glory1 and happiness   
they now enjoy4  ,then1 again1 you will 
see others1 who1 although perfectly     
happy1 are nevertheless far inferior in 
their degree of union with ,god and     

personal splendor4 ,you will immediately
 infer that these practised virtue in an
 inferior degree4 ,your judgment is     
right again2 for1 in heaven1 the glory  
which surrounds every saint is a rule by
 which we can judge of his moral worth1 
and of the amount of virtue which he    
practised while living in this world2   
because there it is all a just reward1  
and not the result of one's birth1 or of
 any caprice of fortune4     ,,chapter  
,,xv4  ,,degrees ,,of ,,enjoyment       
,,through ,,the ,,glorified ,,senses4   
,the possession and enjoyment of ,god in
 the ,beatific ,vision is not the whole 
happiness of man in heaven2 nor is it   
the only one in which there are         
different degrees of enjoyment4 ,our    
senses1 also1 as well as our minds1 are 
to be elevated far beyond their present 
capacities for enjoyment4 ,they1 too1   
are to receive a supernatural           
development1 an exquisite delicacy of   
perception1 and power of conveying      
pleasures to the soul1 in proportion to 

the merits we have acquired by the      
holiness of our lives4 ,they1           
consequently1 who1 have led the holiest 
lives1 are not only the most intimately 
united to ,god1 not only the most       
completely transformed into ,him by     
partaking more abundantly of the ,divine
 ,nature2 but their senses1 also1 are   
glorified and elevated in power of      
enjoyment far above theirs who have     
practised virtue in an inferior degree4 
,hence the highest in heaven will       
receive immensely more pleasure thorough
 their senses1 than others whose lives  
have not been so holy4 ,any contrary    
doctrine would savor of heresy4  ,if you
 were told1 for instance1 that a        
musician1 who never served ,god1 but    
who1 nevertheless1 received the grace of
 a death-bed repentance1 shall1 on      
account of his cultivated musical ear1  
enjoy more pleasure from heavenly music 
than the ,blessed ,virgin1 the apostles1
 martyrs1 and holy virgins1 your whole  
soul would undoubtedly revolt at such a 

doctrine4 ,you would maintain that if   
heaven is the reward of supernatural    
virtue1 its whole happiness1 its every  
joy1 and its every delight1 whether from
 ,god himself or from creatures1 should 
be enjoyed in a higher degree by those  
who have loved and served ,him in a more
 perfect manner1 and sacrificed         
themselves more completely for ,him4    
,you would certainly be right in        
maintaining all this1 for it is         
certainly so4 ,the highest in heaven    
will not only possess a greater         
elevation of mind--which is necessary to
 enjoy greater pleasure even from       
creatures--but their senses also will be
 more refined and acute1 and will1      
therefore1 enable them to enjoy more    
refined pleasures from the objects of   
sense4 ,it will be as already explained 
for the ,beatific ,vision4 ,all shall   
see1 hear1 and otherwise enjoy the      
creatures prepared by the ,almighty to  
rejoice the senses of ,his children2 but
 all shall not1 on that account1 enjoy  

the same amount of pleasure4 ,each one  
shall receive his own pleasure1         
according to the supernatural perfection
 of his senses which he has deserved by 
the holiness of his life4  ,let us      
endeavor to understand this1 by         
supposing a grand concert given in a    
church1 where all classes of society are
 represented4 ,all hear the music1 both 
vocal and instrumental1 and all1 no     
doubt1 receive pleasure4 ,but do they   
all receive the same amount of pleasure8
 ,they certainly do not4 ,we may1 for   
the sake of illustration1 divide that   
vast assembly into three general        
classes4 ,the first consists of those   
who have little or no musical ear1 and1 
therefore1 the concert affords them only
 an inferior pleasure4 ,the next class  
is composed of those who have a good    
natural ear for music1 but who never    
have developed and cultivated it by     
study4 ,these evidently receive a far   
greater pleasure than the former4 ,but  
the third class is composed of those who

 not only possess a natural talent for  
music1 but who have1 moreover1 developed
 it by patient and assiduous study4     
,these last receive unbounded pleasure4 
,they follow with ease each instrument  
and voice into the most intricate       
harmony2 they receive the most exquisite
 pleasure precisely in those parts where
 the uneducated perceive little or no   
beauty1 because the music is too        
scientific for them4  ,here you have the
 same object of pleasure for all4 ,every
 one present hears the whole concert as 
if he were there alone2 and yet1 what a 
difference in the pleasure enjoyed by   
each one6 ,we have divided these persons
 into three classes1 but1 in reality1   
each one forms a class by himself2 for  
there are not two of those present1     
whether among the educated or the       
ignorant1 who receive precisely the same
 amount of pleasure4 ,each one          
appropriates and enjoys his own         
individual pleasure1 according to the   
peculiar development of his faculties4  

,so it is in heaven4 ,all the blessed   
hear the magnificent harmony1 but all do
 not1 on that account1 enjoy the same   
degree of pleasure4 ,each one enjoys in 
proportion to his individual            
development1 which is given him as a    
portion of his reward4 ,and1 as the     
reward is given in proportion to the    
holiness of their lives1 it follows that
 the holiest enjoy more pleasure than   
others from heavenly music4 ,evidently1 
this holds true of the other senses1    
which also are elevated and refined     
according to each one's holiness of     
life4 ,hence1 however talented and      
learned a man may now be in music1      
astronomy1 philosophy1 poetry1 or any   
other natural science1 and how keen and 
perfect soever may be his senses1 he    
will not enjoy more pleasure1 in virtue 
of these more perfect natural gifts1    
unless they have been consecrated to the
 service of ,god4  ,this is a truth     
which you must never forget4 ,for it is 
to be feared that there is a half-formed

 notion in the minds of respectable and 
highly educated persons1 that their     
superior talents and education will     
enable them to enjoy more of heaven's   
happiness than those who either have no 
great talents or are too poor to have   
them developed by study4 ,there can be  
no greater illusion4 ,if it were so1 the
 poor1 who1 have already suffered so    
much from their humble position1 would  
seemingly have reason to complain on    
seeing the educated classes again above 
them in heaven2 and that1 too1 merely on
 account of their higher education1 and 
other natural advantages4 ,remember that
 ,god can and will elevate each one in  
the power of enjoyment1 according to the
 holiness of his life1 and not according
 to the natural advantages he enjoys in 
this world4  ,but although it is        
perfectly true that natural talents1 as 
such1 are not rewarded1 and1 therefore1 
do not elevate their possessors to a    
higher glory or power of enjoyment1 the 
case is quite different if these talents

 have been developed under the influence
 of grace1 and consecrated to ,god by   
supernatural motives4 ,in such a        
supposition1 they will most certainly be
 rewarded with a higher degree of glory1
 and an increased power of enjoyment4   
,hence1 philosophers1 theologians1 and  
other learned men1 who study for the    
glory of ,god2 poets1 who sing the      
praises of ,god and of his saints2      
musicians1 who devote their talents to  
the composition of sacred music2 the men
 and the women who consecrate their     
talents and lives to the education of   
youth--all these shall undoubtedly have 
their talents rewarded with an increased
 power of enjoyment1 because they have  
supernaturalized them by a pure         
intention1 and exercised them for the   
glory of ,god and the salvation of      
souls4 ,the rich man will certainly not 
be higher in heaven on account of his   
wealth2 but he may increase his glory by
 making a proper use thereof4 ,he may   
relieve the necessities of the          

fatherless and the widow2 he may build  
up houses for the education of the poor2
 he may increase the beauty and the     
majesty of ,god's temples1 and thus     
change his wealth into a means of       
reaching a very high degree of glory in 
heaven4 ,so with you1 if you be wealthy1
 talented1 and highly educated1 although
 you will not be higher in heaven on    
account of these natural advantages1 you
 may vastly increase your glory by      
charity to the poor1 by teaching the    
ignorant1 by writing or translating good
 books1 by purchasing and circulating   
such pious books among the poor1 and by 
otherwise using your social position for
 the advancement of religion1 and       
glorifying ,god with the natural        
advantages ,he has so liberally bestowed
 upon you4  ,but you may1 perhaps1 ask3 
,will not these different degrees of    
glory cause envy and1 therefore1        
unhappiness in the lowest among the     
blessed8 ,will not kings and queens1 and
 other great ones of this world1 be     

unhappy if they see the poor above them8
 when they see those1 to whom they      
imagined they could not even speak      
without lowering their dignity1 shining 
far above them in splendor8 ,i answer1  
that if kings1 queens1 and other great  
ones of this world have the unspeakable 
good fortune of being admitted into     
heaven1 they certainly will not be      
envious of the greater glory they shall 
behold in those upon whom they formerly 
looked down4  ,there is no envy in      
heaven4 ,if we once admit the           
possibility of such a thing as envy1    
then farewell to the happiness of       
heaven4 ,for in such a supposition no   
one could be happy4 ,the lowest would   
envy the happiness of those who are a   
little higher1 and these would envy the 
happiness of the highest1 and these1    
again1 would envy the happiness of the  
,blessed ,virgin2 and she1 too1 would be
 unhappy1 because she does not possess  
the glory of the ,hypostatic ,union1    
which is the privilege of ,jesus ,christ

 alone4 ,the absurdity of all this is a 
sufficient answer to the question4 ,each
 one in heaven is satisfied with his own
 lot1 because it suits himself and no   
one else4 ,as ,st4 ,augustine says3     
,when a tall man and a little boy are   
both dressed in a suit of the same      
precious cloth1 each is suited and      
fitted to his satisfaction4 ,the little 
boy is neither envious nor unhappy      
because the tall man has more cloth than
 he2 and he certainly would not exchange
 with him4 ,so also in heaven4 ,every   
one is there satisfied with his own     
degree of glory1 because it suits       
himself1 and gratifies all the rational 
cravings of his nature4 ,not only are   
the lowest without envy1 and perfectly  
satisfied with their degree of glory1   
but they even rejoice at the higher     
glory of others4 ,for they see that     
those who enjoy the highest glory of    
heaven have deserved it by the heroic   
virtues they practised while on earth4  
,christian soul1 ,i suppose that now you

 understand something of the degrees of 
enjoyment in heaven1 and that you are   
filled with noble ambition to reach a   
high degree of union with ,god4 ,you no 
doubt desire to see your whole nature so
 elevated as to have the most perfect   
enjoyment of ,god himself1 and of the   
creatures in store to rejoice the       
glorified senses of the just4 ,set to   
work in good earnest to live a holy     
life2 for it is by so doing that we     
deserve the highest powers of enjoyment4
 ,a few days of labor and struggle1 a   
few days of self-denial1 a few days of  
suffering1 and then1 the undisturbed    
possession and enjoyment ,of ,god       
himself1 and of ,his beautiful and pure 
creatures1 forever6 ,this is what is in 
store for them that practise virtue and 
persevere unto the end4     ,,chapter   
,,xvi4  ,,the ,,glory ,,of ,,jesus ,,and
 ,,mary4  ,before entering upon the     
contemplation of the excellent glory    
which surrounds the blessed in heaven1  
we must endeavor to form a correct idea 

of ,god's grace1 which enabled them to  
perform the great and noble actions we  
are now to consider4 ,they were all1    
except ,jesus and ,mary1 conceived in   
sin1 and1 therefore1 subject to the same
 temptations that daily assail us4 ,they
 never could have triumphed and reached 
the supernatural glory which now        
surrounds them1 had they been left to   
their own natural strength1 or rather1  
weakness4  ,when we enter a             
well-cultivated garden1 filled with     
flowers of every shade of color and     
every degree of beauty1 it never enters 
into our minds that they grew so of     
themselves1 or gave to themselves their 
delicate and exquisite perfumes4 ,we    
know that the skill of the gardener had 
something to do with their growth and   
beauty2 we know1 moreover1 that rain and
 sunshine1 the quality of soil1 and     
other natural influences1 did what was  
totally beyond the power of the         
gardener2 and finally we come to ,god1  
who is1 ultimately1 the sole ,author of 

their very life1 growth1 and perfection4
  ,we are now to enter ,god's glorious  
garden to contemplate the beauty of the 
flowers which ,he has planted and       
beautified by ,his grace4 ,every saint  
is like a flower1 beautiful in          
proportion to the amount of grace he    
received1 and in proportion1 also1 to   
the amount of his own free co-operation 
with this grace4 ,some received the     
grace of the apostleship1 and all1      
except one1 corresponded with that      
grace4 ,others received the grace of    
martyrdom2 others received the grace of 
the priesthood2 others the grace of     
trampling under foot the honors and     
pleasures of this world1 by consecrating
 themselves to ,god in religious        
communities2 while others1 again1       
received the grace of becoming saints1  
while living in the world4 ,thus every  
one1 by corresponding with his own      
grace1 which gave him a supernatural    
strength1 reached the glory to which he 
is entitled4 ,no one in the whole of    

heaven can say that he enjoys its       
happiness by his own natural endeavors2 
for1 without the grace of ,god1 we      
cannot even have a good thought1 nor    
pronounce the name of ,jesus1 so as to  
deserve a supernatural reward4 ,hence1  
the highest in heaven must say1 with    
,st4 ,paul3 ,by the grace of ,god ,i am 
what ,i am3 and ,his grace in me hath   
not been void3 but ,i have labored more 
abundantly than all they3 yet not ,i1   
but the grace of ,god with me499  99 #a 
,cor4 xv4 #aj4  ,it is by the aid of    
this grace that the blessed have reached
 the glory of heaven2 it is by this     
all-powerful grace that they have       
deserved the unfading crown1 whereof    
,st4 ,paul speaks so boldly and         
confidently1 when he says3 ,i have      
fought a good fight1 ,i have finished my
 course1 ,i have kept the faith4 ,as to 
the rest1 there is laid up for me a     
crown of justice1 which the ,lord1 the  
just ,judge1 will render to me at that  
day2 and not to me only1 but to them    

also1 who love ,his coming499 ,this is  
the glorious crown we are now to        
consider2 and first of all1 in ,jesus   
,christ1 who1 in ,his human nature1 is  
elevated and glorified far above all1 in
 heaven4  99 #b ,tim4 iv4 #g4  ,jesus is
 the ,son of ,god2 but ,he is also the  
,son of ,man4 ,as ,god1 ,his glory is   
from everlasting to everlasting4 ,it had
 no beginning1 and it shall have no end4
 ,as its source is in ,his very essence1
 it can neither be increased nor        
diminished4 ,but it is far different    
with the glory of the human nature which
 ,he assumed4 ,that had a beginning1 and
 could be increased1 and1 as a matter of
 fact1 was increased1 until ,he exalted 
it above all that is not ,god1 in       
heaven4 ,let us now contemplate ,his    
bright glory1 and rejoice with him in   
his surpassing blessedness4  ,see ,him  
enthroned at the right hand of ,god his 
,father1 clothed with great power and   
majesty4 ,the personal union of the     
eternal ,son of ,god with the human     

nature gives ,him1 as man1 undisputed   
pre-eminence over all1 in power1        
holiness1 beauty1 and every other       
attribute communicable to a created     
nature4 ,he is so completely possessed1 
embraced1 and penetrated by the ,divine 
,nature1 that ,his adorable heart is the
 throne of the most perfect happiness   
ever enjoyed by man4 ,that loving heart1
 which is purer than the sun's brightest
 rays1 is filled to overflowing with the
 most exquisite joys emanating from the 
very bosom of the most ,holy ,trinity4  
,while on earth1 no one ever loved ,god 
and man as ,he did2 and now there is    
none in all the heavens who is equally  
loved in return1 both by ,god himself   
and the bright throngs that surround    
this throne4 ,no man1 therefore1 ever   
did1 or ever can enjoy a happiness so   
pure1 so exquisite1 and in so eminent a 
degree as ,he does4  ,while on earth1   
,his soul was sorrowful even unto death2
 but now it is inebriated with torrents 
of joy1 too great for poor human        

language to express4 ,while on earth1   
,he likewise suffered in all his senses4
 ,he endured hunger and thirst1 cold and
 heat1 fatigue1 and the numberless      
privations which ,his poverty entailed  
upon him4 ,but it was especially during 
,his cruel passion that his sight1      
hearing1 taste1 and particularly his    
sense of feeling1 were tortured to the  
utmost2 and now ,his glorified senses   
have become the avenues of the most     
exquisite and refined pleasures4 ,he now
 sees himself surrounded by the         
thousands whom ,his precious blood has  
sanctified and beautified2 and he       
continually hears the sweet harmony of  
their grateful songs4 ,his sacred body1 
which had been bruised and mangled1     
disfigured and dishonored by the filthy 
spittle of ,his enemies1 is now the most
 beautiful1 perfect1 and resplendent in 
the whole kingdom of heaven4 ,it is the 
very sun which1 by its splendor1 gives  
beauty and life to the whole of heaven4 
,in a word1 ,jesus1 as man1 is above all

 in power1 majesty1 wisdom1 glory1 and  
enjoys the most perfect and complete    
happiness that ever came from ,god4     
,but you will1 perhaps1 say3 ,does not  
,jesus enjoy all this unspeakable glory1
 simply and exclusively in virtue of    
,his high privileges8 ,is it not on     
account of the ,hypostatic ,union that  
,he is thus exalted above all in glory8 
,i answer3 ,although the ,hypostatic    
,union1 by its very nature1 gives ,him  
the right to the first place in heaven1 
it gives him neither the glory nor the  
rewards which are due to ,him as the    
,redeemer of mankind4 ,the ,hypostatic  
,union is a high privilege1 a free gift 
of ,god1 which ,he did not merit2 for   
that privilege1 in the designs of his   
,father1 involved the office of         
,redeemer4 ,this was ,his vocation in   
this world1 and he corresponded to it   
faithfully4 ,he taught the world1 first 
by example1 next by ,his heavenly       
doctrines4 ,then ,he submitted          
willingly1 and even cheerfully1 to all  

the indignities of his bitter passion1  
and finally consummated the great work  
of man's redemption by expiring upon the
 cross4  ,it is for all this life of    
poverty1 suffering1 and humiliation1    
that ,he is rewarded1 and so wonderfully
 glorified1 and not exclusively on      
account of the ,hypostatic ,union4      
,listen to ,st4 ,paul1 and he will tell 
you why ,jesus is exalted above all in  
heaven3 ,he humbled ,himself1 becoming  
obedient unto death1 even the death of  
the cross4 ,for which cause ,god hath   
also exalted ,him1 and hath given ,him a
 name which is above all names1 that in 
the name of ,jesus1 every knee should   
bow of those that are in heaven1 on     
earth1 and under the earth499 ,surely   
this is far from saying that ,jesus     
enjoys the highest glory of heaven1     
exclusively on account of the           
,hypostatic ,union4 ,it is given ,him by
 his ,father as a crown of justice1     
which he really deserved by his         
sufferings and obedience unto the death 

of the ,cross4  99 ,phil4 ii4 #h4  ,it  
is1 moreover1 the beautiful canticle    
which forever resounds through the      
vaults of heaven4 ,listen to it3 ,thou  
art worthy1 ,o ,lord1 to take the book1 
and open the seals thereof3 because     
,thou wast slain1 and hast redeemed us  
in ,thy blood1 out of every tribe1 and  
tongue1 and people1 and nation499 ,it is
 evident1 then1 that ,jesus is rewarded 
in ,his human nature with the highest   
glory of heaven1 on account of his own  
individual merits4  99 ,apoc4 v4 #i4    
,let us now spend a few moments in      
contemplating the glory of the ,blessed 
,virgin4 ,jesus is the ,king of heaven2 
,mary is the ,queen4 ,she certainly     
comes next to ,jesus in dignity and     
merit1 and her glory is1 therefore1 next
 to ,his in splendor and magnificence4  
,she is the woman of whom the beloved   
disciple speaks when he says3 ,and a    
great wonder appeared in heaven3 a woman
 clothed with the sun1 and the moon     
under her feet1 and on her head a crown 

of twelve stars499 ,this certainly      
expresses the highest glory and splendor
 imaginable4 ,human words can say       
nothing more2 for our highest ideas of  
glory are borrowed from those beautiful 
worlds that shine above us in the blue  
ether4 ,on her bosom she wears a jewel  
of unsurpassed splendor1 whereon are    
written her three singular privileges4  
,these are ,immaculate1 ,mother of ,god1
 ,virgin4 ,these are high privileges    
which she alone enjoys1 and which single
 her out at once as the ,queen of angels
 and of men4 ,the ,eternal1 by assuming 
flesh from her1 united her to ,himself  
by a bond of intimacy which is second   
only to that of the ,hypostatic ,union4 
,he shed ,his own bright glory around   
her1 and enthroned her at the right hand
 of ,jesus4 ,the ,almighty ,father looks
 upon her with complacency1 as his own  
beloved daughter1 faultless in beauty   
and every other perfection4 ,the ,holy  
,ghost calls her ,his own spotless and  
faithful ,spouse1 over whom the breath  

of sin never passed2 while ,jesus who1  
in all ,his glory1 is still flesh of her
 flesh1 and bone of her bone1 calls her 
his own sweet and loving ,mother4 ,can  
we conceive any greater glory unless it 
be that of the ,hypostatic ,union8  99  
,apoc4 xii4 #a4  ,in this world1 a great
 king may see with grief that many other
 women surpass his own mother1 daughter1
 or spouse1 in beauty1 intelligence1    
virtue1 and other perfections2 but1     
however grieved he may be1 he is totally
 powerless to remedy the evil1 and he   
must continue to see others outshining  
those who are the dearest to his heart4 
,not so in heaven4 ,never shall it be   
said there that there are women holier1 
purer1 more intelligent1 or more        
beautiful than the ,blessed ,virgin4    
,for ,god has the power to clothe her   
with attributes that will forever make  
her superior to any mere creature4 ,not 
only has ,he the power1 but1 as a matter
 of fact1 he has adorned her by         
bestowing upon her every gift of nature1

 grace1 and glory1 in an eminent degree4
 ,she1 above all saints1 is full of     
grace1 and is made a partaker of the    
,divulge ,nature1 and1 therefore1 her   
,immaculate ,heart1 which is purer than 
crystal1 is the home of the most perfect
 happiness ever enjoyed by woman4  ,but1
 remember well1 she does not enjoy all  
this excellent glory exclusively on     
account of her glorious privileges4     
,these are1 like those of ,jesus1 free  
gifts of ,god1 which she did not merit4 
,but she freely and generously          
corresponded to all the designs of ,god1
 and1 therefore1 she is rewarded with   
the highest glory of heaven4 ,she too1  
as well as ,jesus1 was obedient unto    
death4 ,she too was submissive to the   
most trying dispensations of            
,providence4 ,she too suffered patiently
 from every manner of privation2 for she
 was poor4 ,she too endured the most    
bitter anguish during the passion of her
 beloved ,son1 and had her pure soul    
overwhelmed with agonies whereof we can 

form no adequate conception4 ,hence1    
,god hath also exalted her1 and given   
her a name which is above every name    
except that of ,jesus4  ,thus we see    
that even ,jesus and ,mary1 the bright  
,king and ,queen of heaven1 are exalted 
above all angels and men in glory1 on   
account of the heroic virtue they both  
practised in this world1 and not        
exclusively in virtue of their dignity  
and high privileges4 ,they both labored 
for it1 both suffered for it1 and both  
deserved it as a crown of justice1 which
 a just ,judge bestowed upon them as a  
reward of merit4  ,it is impossible to  
think of ,jesus and ,mary without1 at   
the same time1 thinking of the          
illustrious ,st4 ,joseph4 ,he is so     
intimately bound up with them1 that we  
can neither forget him nor separate him 
from them4 ,he was emphatically a hidden
 saint4 ,he was truly a just man1 as the
 ,holy ,ghost calls him4 ,he was so     
humble1 so pure1 so unspeakably         
charitable to the ,blessed ,virgin4     

,then1 too1 he loved ,jesus so much1 so 
tenderly1 and took so great a care of   
,him during his infancy4 ,whenever he   
received a command1 he always obeyed so 
promptly1 without excuse or murmur1     
though at times the commands involved   
great privations and sufferings4 ,in a  
word1 ,st4 ,joseph1 too1 corresponded   
with the grace of his sublime vocation2 
and he now shines with exceeding glory  
near ,jesus and ,mary4 ,he too is       
glorified on account of ,his tender love
 for ,god1 for ,jesus and ,mary1 and for
 his neighbor1 and not exclusively in   
virtue of the glorious privilege of     
having been the guardian of ,mary's     
purity1 and the foster-father of ,jesus4
 ,therefore1 ,his exceeding glory is    
also a crown of justice1 wherewith a    
just ,judge has encircled his brow4     
,,chapter ,,xvii4  ,,the ,,glory ,,of   
,,the ,,martyrs4  ,we shall now         
contemplate the glory of the vast       
multitude of the blessed1 who surround  
the thrones of ,jesus and ,mary4 ,i     

quote from the ,apocalypse3 ,after this1
 ,i saw a great multitude1 which no man 
could number1 of all nations1 and       
tribes1 and peoples1 and tongues3       
standing before the throne1 and in the  
sight of the ,lamb1 clothed with white  
robes1 and palms in their hands499 ,this
 glorious multitude represents all the  
blessed4 ,they may be divided into eight
 classes1 namely1 the martyrs1 the      
doctors and confessors1 the virgins1 the
 religious1 the penitents1 the pious    
people1 those of inferior virtue1 and   
the baptized infants4 ,in this chapter  
we shall consider the glory of the      
,martyrs4  99 ,apoc4 vii4 #i4  ,see that
 beautiful army of martyrs--these brave 
soldiers of ,jesus ,christ--who died or 
,him1 and like him1 in the midst of the 
most cruel torments4 ,theirs is truly a 
crown of justice4 ,they are represented 
as holding palms in their hands1 in     
token of the victory which they gained  
over the world4 ,their intimate union   
with ,god1 the dazzling splendor of     

their personal appearance1 the high     
honors conferred upon them1 single them 
out at once as those champions of the   
faith who1 while on earth1 served ,god  
in a heroic degree4 ,and they certainly 
served ,him with distinction2 for they  
proved their love by laying down their  
lives for ,him4 ,laying down one's life 
for ,god has always been looked upon as 
the most perfect act of love possible2  
for ,greater love than this no man hath1
 that a man lay down his life for his   
friends499 ,hence1 the martyrs1 as a    
class1 have always been considered as   
deserving the highest honors of heaven4 
99 ,john xv4 #ah4  ,the beautiful words 
of the ,holy ,ghost in reference to all 
the just apply with peculiar force to   
the martyrs3 ,but the souls of the just 
are in the hand of ,god3 and the torment
 of death shall not touch them4 ,in the 
sight of the unwise they seemed to die3 
and their departure was taken for       
misery3 and their going away from us for
 utter destruction2 but they are in     

peace4 ,and though in the sight of men  
they suffered torments1 their hope is   
full of immortality4 ,afflicted in a few
 things1 in many they shall be rewarded3
 because ,god hath tried them1 and found
 them worthy of himself4 ,as gold in the
 furnace1 ,he hath proved them2 and as  
the victim of a holocaust1 he hath      
received them499  99 ,wis4 iii4  ,what a
 bright and beautiful crowd they are6   
,as a garden is beautified by flowers1  
so is heaven made more beautiful by the 
radiant crimson-clad army of martyrs4   
,here is ,st4 ,john the ,baptist1 the   
fearless precursor of ,jesus4 ,here is  
the glorious ,st4 ,stephen1 the first   
who laid down his life after the        
ascension of ,jesus4 ,here are the holy 
,apostles1 those intrepid soldiers of   
,christ1 who went forth from the        
council1 rejoicing that they had been   
found worthy to suffer for the name of  
,jesus4 ,the prediction of their ,divine
 ,master was verified in them3 ,for they
 shall deliver you up in councils1 and  

they will scourge you in their          
synagogues4 ,and you shall be brought   
before governors1 and before kings for  
my sake4 4 4 4 ,and you shall be hated  
by all men for my sake499 4 4 4 ,yea1   
the hour cometh that whosoever killeth  
you1 will think that he doeth a service 
to ,god4  99 ,matt4 x4  ,john xvi4  ,but
 in spite of all this hatred and        
persecution1 they sowed the seed of the 
word of ,god in the hearts of men1 and  
watered it with their own blood4 ,they  
now enjoy a peculiar glory in heaven2   
for1 besides the glory which belongs to 
them as martyrs1 they also enjoy that   
which belongs to them as ,apostles1     
promised to them in these words of our  
blessed ,lord3 ,amen1 ,i say to you1    
that you1 who have followed me1 in the  
regeneration1 when the ,son of ,man     
shall sit on the seat of ,his majesty1  
you shall also sit on twelve seats1     
judging the twelve tribes of ,israel499 
99 ,matt4 xix4 #bh4  ,here are also so  
many holy ,popes1 and bishops1 and      

priests1 the worthy successors of the   
,apostles1 who1 like them1 joyfully laid
 down their lives for the love of ,jesus
 ,christ4 ,here is also that countless  
multitude of holy missionaries1 who1    
like the ,apostles1 went forth into all 
nations to preach the gospel4 ,they1    
too1 were brought before governors1 and 
before kings1 and sealed their faith    
with their blood4 ,here1 too1 are holy  
virgins1 who preferred death1 in all its
 horrid shapes1 rather than stain their 
souls1 or have another spouse besides   
,jesus1 to whom they had consecrated    
themselves4 ,the grace of ,god changed  
them from timid1 retiring virgins1 into 
dauntless heroines1 and enabled them to 
suffer death with superhuman courage and
 constancy4 ,here are also married men  
and women1 fathers and mothers1 who     
loved ,god more than they loved their   
children4 ,here1 even1 are little       
children1 who astounded the heartless   
tyrants by the admirable patience and   
heroism which they displayed amidst the 

most refined cruelties4 ,here1 too1 are 
venerable old men and women1 who1 in    
spite of the infirmities of age1        
ascended the scaffold with a firm step1 
and suffered death with undaunted       
constancy4 ,all these1 like ,st4 ,paul1 
have fought a good fight1 and all1      
without exception1 have received a crown
 of justice at the hands of a just      
,judge4 ,they all enjoy the high rewards
 which ,jesus promised to ,his heroic   
followers1 when he said3 ,blessed are   
they that suffer persecution for        
justice' sake3 for theirs is the kingdom
 of heaven4 ,blessed are you when men   
shall revile you1 and persecute you1 and
 shall say all manner of evil against   
you falsely1 for my sake3 rejoice1 and  
be exceeding glad3 because your reward  
is very great in heaven499  99 ,matt4 v4
  ,but1 before leaving these to consider
 the glory of others1 we must remark    
that1 although they are all martyrs1    
they do not1 on that account1 all enjoy 
the same degree of glory4 ,they are all 

stars2 but star differeth from star in  
glory4 ,each martyr is clothed in his   
own brightness1 which is great in       
proportion to the intensity of his love 
for ,god1 and the amount of suffering   
endured for ,him4 ,some were simply put 
to death1 without any additional        
torture4 ,others were imprisoned1       
scourged1 and then put to death2 while  
others again were tortured for days1    
weeks1 and even months1 with the most   
frightful torments4 ,again1 some came to
 their martyrdom totally devoid of any  
previous virtue2 some even loaded with  
sin1 and unbaptized3 but they received a
 baptism of blood--which made them pure1
 and deserved for them the high honors  
of heaven4 ,nevertheless1 the glory that
 surrounds such is far inferior to that 
which surrounds those who1 like ,st4    
,john the ,baptist1 ,st4 ,peter1 ,st4   
,paul1 ,st4 ,andrew1 and a host of      
others1 came to their martyrdom loaded  
with the merits of a life spent in the  
practice of heroic virtue4     ,,chapter

 ,,xviii4  ,,the ,,glory ,,of ,,the     
,,doctors ,,and ,,confessors4  ,let us  
now turn our eyes to another bright     
throng4 ,it is composed of the ,doctors 
and ,confessors of the ,church4 ,these  
too1 as well as the martyrs1 enjoy the  
high honors of haven4 ,here we meet     
again the ,apostles1 who were filled    
with the ,holy ,ghost1 and instructed   
the infant ,church in all truth4 ,there1
 too1 are their worthy successors in the
 ministry--such men as ,st4 ,john       
,chrysostom1 ,st4 ,augustine1 ,st4      
,gregory1 ,st4 ,thomas1 and a multitude 
of others--whose vast intellects were   
stored with the knowledge of ,god4 ,they
 gained a signal victory over the       
devil--who is the father of lies4 ,by   
their eloquence1 and by their writings1 
they enlightened the ,church1 not only  
in their day1 but for all time to come4 
,they are now crowned with the peculiar 
glory which is promised to all such3    
,they that are learned shall shine as   
the brightness of the firmament3 and    

they that instruct many unto justice1 as
 the stars for all eternity499  99 ,dan4
 xii4 #c4  ,but you must not imagine    
that the great lights of ,christianity1 
such as the ,apostles1 or a ,st4        
,augustine1 a ,st4 ,thomas1 and others1 
who have been proclaimed doctors of the 
,church1 are alone in their glory4 ,this
 class also includes the glorious       
confessors of the ,church--all holy     
,popes1 bishops1 and priests1 who have  
zealously and faithfully preached the   
gospel to their flocks4 ,it comprises   
also all those holy missionaries who1   
like the ,apostles1 preached ,jesus     
crucified to the heathens1 and brought  
them into the one true fold4 ,these holy
 confessors1 though not proclaimed      
doctors by the ,church1 nevertheless    
shine as the stars for all eternity4    
,but1 besides these glorious confessors1
 there are still others who partake of  
the peculiar glory promised to them that
 instruct many unto justice4 ,these are 
the innumerable multitudes of men and   

women who compose the different         
religious orders of the ,church--who    
spend their lives in the education of   
youth4 ,there are1 moreover1 the        
writers1 translators1 and publishers of 
good books1 and others1 who1 though not 
bound by any vows1 devote themselves to 
the diffusion of religious knowledge4   
,among these1 particular mention must be
 made of good parents1 whose first care 
is to teach the knowledge and love of   
,god to their children4 ,in a word1 all 
they who have1 in any way1 instructed   
others unto justice1 partake of the     
peculiar glory of the doctors and       
confessors of the ,church1 though1 no   
doubt1 in an inferior degree4 ,for the  
promise of a special reward is not made 
exclusively to a few gifted intellects1 
but to all1 without any exception4 ,they
 that shall teach many unto justice1    
shall shine as the stars for all        
eternity4  ,yet1 although it is true    
that instructing others unto justice    
deserves a peculiar reward1 we must not 

forget that the preaching of the gospel 
will not1 of itself1 glorify any one1   
unless it is accompanied by a pure      
intention1 and the practice of virtue4  
,even if ,judas1 as an apostle1         
instructed many unto justice1 he        
certainly does not now shine as a star  
on that account4 ,evidently1 then1      
holiness of life must accompany our     
teaching of others4 ,this is what our   
,blessed ,lord tells us in the most     
positive manner1 when he says3 ,he that 
shall do and teach1 he shall be called  
great in the kingdom of heaven499       
,hence1 you must ever remember that1 how
 gifted soever you may be1 however      
eloquent1 and how many soever you may   
have taught unto justice1 you never can 
shine as a star in heaven1 unless you at
 the same time lead a ,christian life4  
,without this1 your preaching will      
profit you nothing1 even if others are  
saved by your eloquence4  99 ,matt4 v4  
#ai4     ,,chapter ,,xix4  ,,the ,,glory
 ,,of ,,the ,,virgins ,,and ,,religious4

  ,here are two other bright throngs    
that present themselves4 ,they are the  
holy ,virgins and the ,religious4 ,let  
us first contemplate the bright glory of
 the virgins4 ,i quote again from the   
,apocalypse3 ,and ,i heard a great voice
 from heaven4 4 4 4 ,and the voice which
 ,i heard was as the voice of harpers1  
harping upon their harps4 ,and they sang
 as it were a new canticle before the   
throne4 4 4 4 ,and no man could say that
 canticle but those hundred and         
forty-four thousand4 ,these are they who
 were not defiled with women3 for they  
are virgins4 ,these follow the ,lamb    
whithersoever ,he goeth499  99 ,apoc4   
xiv4  ,these evidently form a distinct  
class in heaven4 ,it is composed of both
 men and women who never married1 nor   
lost their virtue by actual sin4 ,i     
speak here of such as these1 and not of 
any others4 ,hence1 we must exclude from
 this class all little children1 who    
died before they could be responsible   
for their deeds2 for1 though they all   

died virgins1 their virginity1 which was
 a gift of nature1 does not deserve a   
crown of justice4 ,wherefore1 in this   
place we shall consider the excellent   
glory of those only1 who1 having grown  
to the age of discretion1 led a life of 
purity1 and died virgins4 ,evidently    
these alone have purchased the glory    
promised to virgins4 ,many of them led  
holy lives while living in the          
world--either with or without vow2 while
 the great majority were so enraptured  
with the beauty and purity of ,jesus1   
that they cheerfully gave up all the    
lawful pleasures of the world1 and      
consecrated themselves to ,him by the   
vows of poverty1 chastity1 and          
obedience4 ,in this life of suffering   
and self-denial they persevered unto the
 end4  ,their day of trial and suffering
 is now over1 and they are rewarded with
 exceeding glory4 ,clad in their white  
robes1 which denote the spotless purity 
of their lives1 they enjoy a peculiar   
and intimate union with ,jesus1 their   

beloved ,spouse4 ,while on earth1 they  
would have no other spouse but ,him4    
,they consecrated themselves to ,him1   
and he accepted the noble sacrifice4 ,by
 ,his grace he sanctified and beautified
 them1 and made them worthy of the      
special glory they now enjoy4 ,how      
beautiful they are6 ,how glorious6 ,they
 are the lilies of heaven4 ,in the words
 of the ,holy ,ghost1 we may exclaim3 ,o
 how beautiful is the chaste generation 
with glory6 for the memory thereof is   
immortal3 because it is known both with 
,god and with men4 ,when it is present1 
they imitate it3 and they desire it when
 it hath withdrawn itself3 and it       
triumpheth forever1 winning the reward  
of undefiled conflicts499  99 ,wis4 iv4 
,yet1 while it is true that those who   
die virgins are rewarded with a peculiar
 glory1 we must not forget that         
virginity alone can neither deserve the 
high honors of heaven1 nor even save any
 one1 unless it is accompanied by the   
virtues which befit a spouse of ,christ4

 ,there are many foolish virgins1 who   
are not even admitted to the            
wedding--feast1 because they are not    
adorned with charity1 and other virtues 
which belong to their state4  ,we must  
ever remember that the crown worn by the
 virgins in heaven is only an accidental
 glory2 for if it were essential1 no one
 except virgins could be happy there4   
,virginity is1 therefore1 far from being
 the greatest of virtues1 or the most   
necessary to reach the high honors of   
heaven4 ,for1 to use the strong language
 of the ,apostle1 if you could speak    
with the tongues of angels and men2 and 
if you knew all mysteries1 and had all  
knowledge2 and if you had faith1 so as  
to remove mountains1 and have not       
charity--even though you be a           
virgin--you are become as sounding brass
 and a tinkling cymbal4 ,neither will   
your virginity1 nor all other gifts1    
profit you anything without charity4    
,see1 therefore1 that you endeavor to   
clothe your soul with those virtues     

which befit a spouse of ,jesus ,christ4 
,love ,god above all things4 ,be        
extremely charitable to all4 ,be humble1
 modest1 reserved4 ,lead a life of      
mortification1 silence1 and prayer4 ,for
 unless you lead such a life as your    
vocation requires1 you expose yourself  
to hear the terrible words spoken to the
 foolish virgins4 ,when they came to the
 wedding1 they stood at the door1 and   
said1 ,lord1 ,lord1 open to us4 ,but ,he
 answering1 said3 ,amen1 ,i say to you1 
,i know you not499  99 ,matt4 xxv4 #aa4 
,but if you do lead the charitable life 
of a true spouse of ,christ1 you shall  
undoubtedly reach a high degree of glory
 in heaven2 and1 besides1 you will wear 
the virgins' crown1 and enjoy the       
special intimate union with ,jesus which
 is promised to all those who1 despising
 the short-lived pleasures of this      
world1 have consecrated themselves to   
,his divine service4  ,let us now spend 
a few moments in contemplating the high 
glory of the religious4 ,this class is  

composed exclusively of men and women   
who1 while on earth1 consecrated        
themselves to ,god by the vows of       
poverty1 chastity1 and obedience4 ,many 
of them--perhaps the great majority are 
virgins1 while other are not4 ,for many 
of them1 like a ,st4 ,francis ,borgia1  
were widowers2 and others1 like a ,st4  
,frances of ,rome1 were widows4 ,others 
again1 there are1 who1 when young and   
foolish1 committed sin1 by which they   
may have ceased to be virgins1 but who  
nevertheless received a most marked     
vocation to the religious life4 ,all    
these1 as well as virgins1 enjoy a      
peculiar glory in heaven1 which is due  
to them as a crown of justice1 on       
account of the great sacrifices they    
made to ,god by the vows of religion4   
,by the vow of poverty1 they not only   
stripped themselves of all their        
possessions--they1 moreover1 gave up the
 natural right which all men have to    
possess property4 ,by the vow of        
chastity1 they gave up the natural right

 which all men have to enjoy the lawful 
pleasures of the body4 ,by the vow of   
obedience1 they not only relinquished   
forever the right to dispose of         
themselves1 but they also placed        
themselves in the hands of their        
superiors1 to be ruled and governed by  
them as if they were little children4   
,thus1 by one single act1 religious     
persons abandon all that is dearest to  
the heart of man according to nature2   
for they not only give up all their     
possessions--the world1 with its honors 
and pleasures--they not only sacrifice  
their liberty--they also abandon father 
and mother1 brother and sister1 friends 
and relatives4 ,in a word1 they cut     
themselves away from the world1 and all 
that makes life bright and desirable1   
according to nature4 ,and what is more1 
they embrace a life of continual        
mortification and self-denial4  ,it is  
true1 the grace of ,god1 which enables  
men and women to make such sacrifices1  
makes the life of religious tolerable2  

but this does not prevent it from being 
a life of a continual and painful       
struggle against the inclinations and   
cravings of nature4 ,from all this1 it  
follows that religious1 as such1 whether
 virgins or not1 enjoy an exceeding     
glory in heaven on account of the       
sublime sacrifice of themselves they    
have made to ,god by the three vows of  
religion4 ,this is what our ,blessed    
,lord promises1 when he says3 ,and every
 one that hath left house1 or brethren1 
or sisters1 or father1 or mother1 or    
wife1 or children1 or lands for my      
name's sake1 shall receive a            
hundred-fold1 and shall possess life    
everlasting4  ,in speaking of the three 
vows1 theologians compare them to       
martyrdom4 ,they maintain that1 as a man
 who lays down his life for the faith   
enters heaven immediately1 without any  
detention in purgatory1 so also does a  
religious who dies immediately after    
taking his vows4 ,whatever temporal     
punishment was due to him on account of 

,his sins1 is entirely cancelled by that
 one act4 ,and the reason they give is1 
that the act of sacrificing one's self  
to ,god by the vows of religion is1 like
 martyrdom1 one of the noblest and most 
heroic acts that man can perform4  ,if  
then1 virgins1 as such1 are rewarded    
with a peculiar glory in heaven1 what   
shall we say of the glory and splendor  
which surrounds religious8 ,for virgins 
make only one great sacrifice1 by the   
practice of perfect chastity1 while     
religious1 who make the same sacrifice1 
add to this two others1 namely1 poverty 
and obedience4 ,and experience teaches  
that these two additional vows are1 for 
most persons1 far more difficult1       
because they involve far more suffering 
and self-denial than the mere practice  
of chastity4 ,from all this it follows1 
that virgins who are religious1 enjoy a 
far higher degree of glory in heaven    
than those who are not religious4 ,it   
follows1 also1 that religious1 as such1 
whether virgins or not1 enjoy an        

exceeding glory in heaven1 in virtue of 
the great sacrifices they have made for 
,god by the three vows of religion4     
,like ,jesus1 they were poor1 chaste1   
and obedient unto death2 and like ,him  
also1 they are exalted to the high      
honors of heaven4  ,but1 although it is 
true that religious1 as such1 enjoy a   
high glory in heaven1 it must not be    
inferred that they all enjoy the same   
degree of glory4 ,there is1 perhaps1 not
 a class in heaven in which the degrees 
of glory are so various4 ,some of them  
died only a few days after taking their 
vows2 others1 on the day itself2 while  
others lived half a century1 and more1  
in the practice of the most heroic      
virtue4 ,some were called by the grace  
of ,god after a life of worldliness and 
sin2 while others had already reached a 
high degree of sanctity when they       
offered their sacrifice to ,god4 ,others
 again1 after their consecration to     
,god1 were extremely faithful to grace1 
and gave all the energies of their      

nature to the acquirement of greater    
perfection2 while others were sadly     
wanting in generosity to ,god1 and aimed
 at only an inferior degree of holiness4
 ,again1 some had few or no temptations 
from the day upon which they took their 
vows2 while for others that act seemed  
to be a declaration of war1 for they    
began to be assailed by every manner of 
temptation to violate their vows and go 
back into the world4 ,but1 aided by the 
all-powerful grace of ,god1 they        
resisted manfully1 and fought the good  
fight unto the end4  ,these1 and a      
thousand other differences1 give rise to
 various degrees of glory among the     
religious1 who1 having finished their   
course1 have received the crown of life4
 ,they who1 like a ,st4 ,aloysius1 a    
,st4 ,stanislaus1 a ,st4 ,theresa1 and  
many others1 practised every virtue in a
 heroic degree1 are among the brightest 
and the highest in glory2 while they who
 led less perfect lives are far         
inferior4 ,nevertheless1 all1 without   

exception1 enjoy a peculiar glory1 which
 is due to them as a crown of justice   
for the great sacrifice they made to    
,god by the three vows of religion4     
,,chapter ,,xx4  ,,the ,,glory ,,of     
,,penitents ,,and ,,pious ,,people4     
,who are they that compose yonder bright
 multitude8 ,they are headed by a queen 
who does not wear a virgin's crown2 and 
yet1 she is so beautiful1 and enjoys so 
intimate a union with ,jesus4 ,who is   
she8 ,she is ,mary ,magdalen1 the bright
 queen of ,penitents1 and the star of   
hope to all who have grievously sinned  
in this world4  ,she was once a sinner1 
and such a sinner6 ,her soul was the    
home of seven devils6 ,she was a        
hireling of ,satan1 to catch the souls  
of men4 ,but a flash of light came forth
 from the ,heart of ,jesus1 and in that 
light she saw herself sinful and hateful
 in the eyes of ,god4 ,his grace filled 
her heart with a deep and crushing      
sorrow for her many sins4 ,prostrate at 
the feet of ,jesus1 she kissed them1 and

 washed them with the tears of true     
repentance4 ,jesus1 who never despised  
or rejected repentant sinners1 commanded
 the devils to depart from her2 ,he then
 washed her soul1 and made her clean as 
an angel4 ,her many sins were forgiven  
her1 because she loved much2 for her    
deep contrition was not dictated by     
servile fear1 but by pure love4 ,after  
the ascension of ,jesus1 she shut       
herself up in a grotto1 where she wept  
and did bitter penance during the       
remainder of her days4 ,when her last   
hour was come1 the angels descended from
 heaven1 and took her pure soul to the  
bosom of ,jesus4 ,her intense love and  
her penitential tears deserved for her a
 crown of justice4 ,they beautified and 
glorified her far above many a one who  
never sinned grievously2 for she is     
crowned with the high honors of heaven1 
and enjoys a union with ,jesus far more 
intimate than many who never offended   
,god4  ,nor is she alone in this        
exceeding glory wherewith an ardent love

 and penance clothe sinners4 ,thousands 
of others who sinned grievously1 and    
imitated her penance1 are now shining in
 glory far above others who never       
sinned4 ,think you that ,st4 ,peter1 who
 denied his ,lord1 is below all those   
who preserved their innocence1 and even 
below all the baptized infants in       
heaven8 ,think you that ,st4 ,paul1 who 
once persecuted the ,church1 is now     
below all on that account8 ,think you   
that the great ,st4 ,augustine1 ,st4    
,mary of ,egypt1 ,st4 ,pelagia1 and a   
host of other illustrious penitents1 are
 all below mere babes on account of     
their sins8 ,they certainly are not4    
,their intense love for ,god1 their     
sorrow1 and their tears atoned for their
 sins1 and placed them far1 very far    
above many who1 though they never sinned
 grievously1 never performed an act of  
heroic virtue in their whole lives4     
,remember that charity1 by which is     
meant love for ,god and for our         
neighbor1 is the greatest of virtues1   

and has the power of elevating the      
greatest sinners to the highest glory of
 heaven4 ,mary ,magdalen1 therefore1    
though once a great sinner1 is1 at this 
moment1 enjoying a most intimate union  
with ,jesus1 and shines like a very     
star1 in the presence of ,god4  ,even in
 this world she is glorified far above  
many who were not sinners4 ,when ,jesus 
sat at the table of ,simon the ,leper1  
,mary ,magdalen anointed ,him with      
precious ointment4 ,some of the         
,apostles complained of the waste2 but  
,jesus defended her conduct1 and added3 
,amen1 ,i say to you1 wheresoever this  
gospel shall be preached1 that also     
which she hath done1 shall be told for a
 memorial of her499 ,again1 we read in  
the ,gospel of ,st4 ,mark1 that ,jesus1 
rising early the first day of the week1 
appeared first to ,mary ,magdalen1 from 
whom ,he had cast out seven devils4     
,again1 in the ,litany of the ,saints1  
the ,church places the name of ,mary    
,magdalen before all the virgins4 ,this 

is certainly a high honor4 ,her feast1  
also1 is one of a higher order than that
 of ,martha her virgin sister1 and above
 that of many other virgins2 for she is 
the only woman1 besides the ,blessed    
,virgin ,mary1 who1 in her mass1 enjoys 
the privilege of the ,credo4 ,no other  
woman1 whether a virgin-saint or not1   
enjoys that privilege1 unless she is the
 patroness of a particular church4 ,in  
that case1 the ,credo is said in her own
 church1 but nowhere else2 while for    
,mary ,magdalen it is said in every     
church of the world4 ,there is1         
moreover1 a congregation of ,magdalens1 
whereof she is the model and patroness4 
,it is attached to the order of the     
,good-,shepherd1 and is filled1 not only
 with women who have sinned1 but with   
virgins1 too1 who have fallen in love   
with the beautiful penitential spirit of
 ,mary ,magdalen4  99 ,matt4 xiv4 #i4   
,mark xvi4 #i4  ,all this must certainly
 be very consoling to those who have    
sinned grievously1 and who have1        

perhaps1 thought that1 on account of    
their sins1 they have lost all right to 
a high place in heaven4 ,mary ,magdalen1
 ,st4 ,peter1 ,st4 ,augustine1 and a    
host of other illustrious penitents1    
teach us that a high degree of glory is 
ours1 no matter what sins we have       
committed1 if we love ardently1 lead a  
penitential life1 and practise other    
virtues in an eminent degree4  ,there is
 one more beautiful throng standing     
around the throne of ,god1 and enjoying 
a high degree of glory in heaven4 ,it is
 made up of the vast multitude of men   
and women who sanctified themselves     
while living in the world4 ,they are    
known as the ,pious people4 ,they lived 
in the world1 but were not of it4 ,they 
did not live according to its spirit2   
for its spirit is the sworn enemy of    
,god4 ,many of them1 while surrounded   
with the wealth and magnificence of this
 world1 practised the virtues of the    
cloister4 ,others belonged to the middle
 classes of society2 and others1 again1 

to the poorer classes4 ,but in whatever 
class their lot was cast1 they all      
sanctified themselves by loving ,god and
 their neighbor1 and by acquitting      
themselves of their respective duties4  
,what a beautiful and glorious throng   
they are6  ,here are kings and queens   
who1 in their exalted position1 knew how
 to be humble1 and who used their wealth
 and position for the benefit of their  
subjects4 ,here are representatives of  
all professions and trades in           
society--lawyers1 physicians1 soldiers1 
tradesmen1 and cultivators of the soil4 
,here1 too1 are the servants of the     
rich1 who thought it a kindness to be   
allowed to do all drudgery1 in order to 
have wherewith to live4 ,here are good  
husbands and wives1 who truly loved each
 other1 and were faithful unto death4   
,here are those good parents whose first
 care was to teach their children the   
knowledge and love of ,god4 ,here1 too1 
are the good children who honored their 
parents1 and cared for them with a      

tender charity1 when age and infirmity  
had rendered them helpless4 ,here1 too1 
are young men1 and young women1 who1    
though they had no call to consecrate   
their virginity to ,jesus ,christ1 led  
the lives of angels amid the            
fascinations of the world4  ,all these  
have led pious lives4 ,they mortified   
their passions2 they were given to      
prayer2 they frequented the sacraments2 
they performed acts of charity according
 to their means2 and practised the      
virtues of their rank and calling4 ,all 
these have1 therefore1 reached the      
honors and distinctions which ,god      
distributes among them who have served  
,him with fidelity4 ,though they are    
neither martyrs1 nor doctors1 nor       
religious1 they all led holy lives2 they
 all have received a crown of justice1  
which was due to them as a reward for   
their love of ,god1 and for the virtues 
they practised while on earth4 ,many of 
them were great saints1 such as a ,st4  
,louis1 king of ,france2 a ,st4         

,elizabeth1 queen of ,portugal2 a ,st4  
,monica1 widow2 a ,st4 ,genevieve1 the  
virgin-shepherdess2 a ,st4 ,zita1 the   
angelic servant-girl2 and many others1  
whom the ,church has placed upon her    
altars1 and proposed to our imitation4  
,you see1 then1 that the high honors of 
heaven do not belong1 exclusively1 to   
any privileged classes1 as you might    
imagine the martyrs1 doctors1 virgins1  
and religious to be4 ,a high degree of  
glory is offered to all1 and by the     
grace of ,god is attainable by all1     
without any exception4 ,if1 therefore1  
you have hitherto looked upon it as a   
presumption to aim at a high degree of  
glory1 because you were neither a       
consecrated virgin nor a religious1     
banish such a thought from your mind4   
,for1 instead of being a presumption1 it
 is a virtue to aspire to a high        
sanctity1 and1 consequently1 to a high  
degree of union with ,god in heaven4    
,therefore1 whether you are married or  
single1 rich or poor1 learned or        

ignorant1 you are called upon by your   
,lord ,jesus to fight the good fight    
unto the end1 with a solemn assurance   
that1 when you have finished your       
course1 a just ,judge will encircle your
 brow with a crown of justice1 and admit
 you into the society of those who      
signalized themselves in ,his service4  
,before closing this chapter1 we must   
say a few words1 at least1 about the two
 remaining classes of the blessed1 and1 
probably1 by far the most numerous in   
heaven4 ,the one is composed of those   
who were not pious1 nor generous to     
,god4 ,many of them sinned often1 and   
grievously1 and did very little to atone
 for their sins2 and the virtues they   
practised were few1 and never brought to
 any perfection4 ,this class also       
includes all those who spent their whole
 lives in sin1 and who were saved1 like 
the thief on the cross1 by the grace of 
a death-bed repentance4 ,evidently1     
neither these1 nor others who practised 
scarcely any virtue1 are crowned with   

the high honors of heaven1 which are the
 reward of a virtuous life4 ,they are1  
nevertheless1 perfectly happy1 in their 
own degree1 and sing the mercies of     
,god1 who saved many of them almost in  
spite of themselves4 ,theirs may be     
called a crown of mercy1 rather than one
 of justice4  ,the other class is       
composed of baptized infants1 and of    
children who died before they were      
responsible for their deeds4 ,these form
 by far the most numerous class in      
heaven1 if it be true that one-half of  
all the children that are born die      
before the age of seven4 ,but in heaven 
they are no longer children2 for their  
elevation to glory has developed them   
into men and women4 ,they therefore     
enjoy the full perfection of human      
nature1 as well as those who died       
adults4 ,they are1 moreover1 admitted to
 the ,beatific ,vision1 and1            
consequently1 they see1 love1 and enjoy 
,god1 and partake of the additional     
pleasures of heaven1 as well as they who

 lived longer on earth4 ,they1 and they 
alone1 enjoy the happiness of heaven    
entirely as a free gift of ,god1 without
 any co-operation of their own4 ,they   
are in heaven in virtue of their        
adoption as children of ,god1 and       
through the merits of ,jesus ,christ4   
,whatever may be their degree of glory1 
we certainly can never place them on a  
level with the ,apostles1 martyrs1      
confessors1 virgins1 religious1 and     
pious people who have fought a good     
fight against the world1 the devil1 and 
the flesh4 ,they never sinned1 it is    
true1 but neither did they ever make an 
act of faith1 of hope1 of charity1 or   
perform any other act of virtue4 ,hence1
 theirs may be called a crown of        
liberality2 for they enjoy their        
beatitude as a free gift of ,god's      
unspeakable liberality4 ,their          
never-ending song is1 therefore1 one of 
gratitude to ,god for taking them out of
 the world before their souls could be  
defiled by sin1 or their little hearts  

turned away from virtue by the          
fascinations of the world4  ,here1 then1
 kind reader1 we have the whole         
multitude that we saw standing around   
the throne of ,god4 ,though we have     
divided them into different classes1 and
 considered their glory separately1 you 
must not infer from this that the       
blessed are really separated from each  
other in heaven4 ,for how greatly soever
 the glory of the highest may differ    
from that of the lowest1 they all1      
nevertheless1 compose one great family  
of brothers and sisters1 of whom ,god is
 the ,father1 ,jesus ,christ the ,elder 
,brother as well as the ,king1 and ,mary
 the ,mother as well as the ,queen4     
,they all mingle together1 converse1 and
 otherwise enjoy each other's society2  
for they are all united by the bond of  
the purest charity4 ,they all exclaim1  
with the royal ,prophet3 to ,behold1 how
 good and how pleasant it is for        
brethren to dwell together in unity4 4 4
 4 ,for there1 the ,lord hath commanded 

blessing1 and life for evermore499 ,they
 all are happy1 because they all see1   
love1 and enjoy ,god1 as well as the    
additional pleasures with which ,he     
perfects and completes the happiness of 
,his beloved children4 ,they are all    
filled to overflowing with the happiness
 of which the royal ,prophet speaks1    
when he says3 ,they shall be inebriated 
with the plenty of ,thy house3 and thou 
shalt make them drink of the torrent of 
,thy pleasure4 ,for with ,thee is the   
fountain of life4 ,by their union with  
the ,fountain of ,life1 which is ,god   
himself1 the blessed see all their      
desires fulfilled1 and1 knowing not what
 more to crave1 they rest in ,god as    
their last end1 and enjoy him forever4  
99 ,ps4 cxxxli4  ,ps4 xxiv4             
,,chapter ,,xxi4  ,,the ,,eternity ,,of 
,,heaven',s ,,happiness4  ,having       
endeavored1 in the foregoing pages1 to  
form to ourselves some idea of the      
glorious happiness reserved for us in   
heaven1 there still remains to say      

something of its crowning glory--the    
eternity of its duration4 ,this is not  
only its crowning glory1 but it is1     
moreover1 an essential constituent of   
that unspeakable joy which now          
inebriates the souls of the blessed4 ,a 
moment's reflection will make this      
evident4  ,let us suppose1 for the sake 
of illustration1 that on the last day1  
,god should thus speak to the blessed3  
,dearly beloved children1 you are now   
happy1 and you shall continue so for a  
very long time1 but not forever4 ,when  
,i promised you eternal life1 ,i did not
 really mean a life without end1 ,i     
alone can live forever4 ,i have created 
a little bird whose office it is1 every 
thousand years1 to take away from the   
earth one grain of sand1 or a drop of   
water1 and carry it to the place ,i have
 appointed4 ,and when it will have thus 
removed the whole earth1 all the oceans1
 rivers1 and lakes1 you shall all die a 
second death1 and be no more forever4   
,how many ages do you think it would    

take1 at that rate1 to remove this whole
 world to another place8 ,of course1 you
 cannot even form a conception of the   
countless ages it would require4 ,the   
most gifted mind is bewildered and lost 
in those millions and billions of ages4 
,it seems as if that little bird never  
would come to the last atom2 and to us1 
children of time1 that vast duration    
seems like an eternity4 ,and yet1 if    
such a revelation were made to the      
blessed1 they would again sorrow and    
mourn3 the tears would again flow from  
their eyes1 because the canker-worm that
 eats away all earthly happiness would  
have found entrance into heaven4        
,evidently1 then1 the eternity of heaven
 is essential to complete the happiness 
of ,god's children4  ,among the many    
defects which mar our happiness in this 
world1 there are three capital ones1    
which we shall consider for a few       
moments4 ,the happiness of this world is
 not and cannot be permanent1 because we
 are changeable1 because the objects of 

our happiness are also subject to       
change1 and finally1 because death must 
eventually tear us away from this world4
  #a4 ,we ourselves are changeable by   
nature4 ,this is a defect which must    
cling to us as long as we remain        
pilgrims here below4 ,the objects which 
made us so happy in our childhood are no
 longer able to give us any pleasure4   
,our growth to mature age has completely
 changed us in their regard4 ,where is  
the man that could now spend the day    
with the playthings of his childhood8   
,where is the woman that could spend her
 time in dressing and adorning a doll8  
,we are changed1 and other objects have 
become necessary4 ,but1 in our mature   
years1 we still continue to change1 and 
those objects which make us happy       
to-day1 may1 in a few days1 be a source 
of annoyance to us1 and even of         
wretchedness4 ,the changes of the       
weather1 our passions1 our health1 our  
associations1 a want of success in our  
undertakings1 an unkind word or         

look--all these1 and a thousand other   
things1 influence us and change our     
dispositions at times so completely1    
that nothing in the whole world can make
 us feel happy4 ,we are disgusted with  
everything that only yesterday made us  
as happy as we could expect to be in    
this world4  ,so great is our natural   
fickleness1 that we are continually     
exposed to change1 even in regard to    
,god1 and thus lose the only happiness  
worth possessing--,his friendship4 ,for1
 after having1 in all sincerity1        
promised and even sworn fidelity to     
,him1 we may1 at any moment1 give way to
 our passions1 and1 like ,peter1 deny   
,him2 or1 like ,judas1 sell ,him for a  
temporary gratification4  ,this         
fickleness1 which so stubbornly clings  
to us in our present state of existence1
 and which puts an end to so many of our
 joys1 is entirely removed by our union 
with ,god in the ,beatific ,vision4 ,we 
shall be like ,him1 because we shall see
 ,him as he is4 ,one of the essential   

attributes of ,god is immutability1 or  
the total absence of change1 or even of 
the power to change4 ,he is the selfsame
 forever4 ,he is1 as ,st4 ,james        
beautifully expresses it1 ,the ,father  
of lights1 with whom there is no change 
nor shadow of alteration499 ,by our     
union with ,him we are made partakers of
 the ,divine ,nature1 and consequently1 
of the divine immutability4 ,our natural
 fickleness will die in our temporal    
death1 never to rise again1 and our     
whole nature will be clothed with       
immutability1 and remain the selfsame   
forever4  99 ,james i4 #ag4  ,hence1 we 
shall no longer be tossed to and fro by 
every wind of passion1 nor by the       
vicissitudes of present time4 ,we shall 
no longer1 as now1 be joyful one day1   
and then be cast down and sorrowful on  
the next2 in the enjoyment of perfect   
health one day1 and racked with the     
pangs of disease on the next2 enjoying  
the society of our fellow-beings one    
day1 and finding it intolerable on the  

next2 overflowing now with devotion and 
the love of ,god1 and then ready to     
abandon ,his service in disgust4 ,we    
shall become immutable1 and therefore   
when millions of ages have rolled by1 we
 shall still be enjoying the same       
happiness as we did when the vision of  
,god first flashed upon tour souls4  #b4
 ,but there is a second defect which1   
even if we were immutable ourselves1    
would prevent our earthly happiness     
front being permanent1 and it is this3  
the objects from which we derive our    
happiness are also subject to change4   
,their beauty fades away2 they lose     
their freshness1 and along with it the  
power of making us happy4 ,it was this  
defect which marred the happiness of    
,solomon4 ,his position and             
circumstances placed within his reach   
all the pleasures which the heart of man
 can enjoy here below4 ,he was a king1 a
 husband1 and a father2 he was filled   
with a wisdom greater than ever was     
vouchsafed to any other man4 ,he built  

temples and cities2 he was visited by   
kings and queens1 admired and almost    
worshipped as a god1 on account of the  
magnificence with which he was          
surrounded2 and yet he was not happy4   
,but listen to his own confession1 and  
ponder it well3 ,i heaped together for  
myself silver and gold1 and the wealth  
of kings and provinces2 4 4 4 and ,i    
surpassed in riches all that were before
 me in ,jerusalem2 my wisdom also       
remained with me4 ,and whatever my eyes 
desired1 ,i refused them not3 and ,i    
withheld not my heart from enjoying     
every pleasure1 and delighting itself in
 all the things ,i had prepared4 ,and   
when ,i turned myself to all the works  
which my hands had wrought1 and the     
labors wherein ,i had labored in vain1  
,i saw in all things vanity1 and        
vexation of mind1 and that nothing was  
lasting under the sun499  99 ,eccl4 ii4 
,here is the confession of the wisest of
 men--a man who tasted more of this     
world's happiness than any other2 and he

 found it imperfect1 and even vexatious1
 because nothing was lasting under the  
sun4  ,but this is not all4 ,creatures  
not only change1 fade away1 and lose    
their power of giving us pleasure1 but  
they may even turn against us1 and1     
after having been almost a heaven to us1
 become a very hell1 by the addictions  
and woes they bring upon us4 ,this is   
especially the case if the object of our
 happiness is a human creature4 ,look at
 the dissensions and quarrels among     
friends and relatives1 who once loved   
each other so well4 ,look at the almost 
incredible number of divorces which take
 place nearly every day4 ,they tell us  
that the happiness which comes to us    
from human creatures is not lasting1    
because man is mutable4 ,take the       
virtuous and unfortunate ,catherine of  
,aragon as an illustrious example4 ,when
 ,henry married her1 he certainly made  
her happy at first4 ,but as time rolled 
on1 he changed in her regard4 ,his love 
grew cold2 he gradually despised her1   

took away from her the title of queen1  
banished her from his presence1 and     
married another woman6 ,what a terrible 
reverse of fortune6 ,he1 who at first   
had been her joy1 changed and became the
 cause of her deepest sorrow and        
wretchedness4  ,oh1 how differently     
shall we fare in our heavenly home6 ,for
 the objects of our love there are not  
mutable1 as in this world4 ,he who is   
the very source of our exceeding        
happiness1 is the eternal1 immutable    
,god4 ,when ,he shall have united us to 
himself1 and made us partakers of the   
,divine ,nature1 he never will change in
 our regard1 tire of us1 despise us1 and
 cast us away from him1 as creatures do4
 ,no1 never1 never4 ,the bare thought of
 such a misfortune would spread a shade 
of gloom on the bright faces of the     
blessed4 ,once united to ,him in the    
,beatific ,vision1 he will love us      
forever more4 ,never can there come a   
day when ,he will frown upon us1 and    
make us feel that his love for us has   

grown cold4 ,no1 never1 never4 ,never   
will there come a day when ,his divine  
beauty will fade away1 or when he will  
lose his power of making us happy1 as is
 the case with the creatures that now   
surround us2 and therefore we shall     
never see the day when our happiness    
will change1 or cease to exist4  ,but   
there is still more4 ,not only is ,god  
immutable1 and therefore unable to      
change in our regard1 but all the       
companions of our bliss have also become
 immutable in their love for us4 ,hence1
 there never will come a day then we    
shall see ourselves despised and even   
hated by our fellow-creatures1 as so    
often happens in this world4 ,all those 
defects which now make us so unamiable  
will be totally removed by our union    
with ,god1 and no one will ever see     
anything in us but what is good and     
deserving of love4 ,from this it        
follows1 that even the happiness which  
comes to the blessed from creatures is  
permanent--eternal4  #c4 ,let us now    

pass to the third defect of all earthly 
happiness4 ,even if both we and the     
objects which make us happy were        
immutable1 our blessedness could not be 
lasting1 because death1 inexorable      
death1 must eventually tear us away from
 them1 or tear them away frown us4 ,all 
earthly happiness1 glory1 and greatness 
end in death4 ,and as it is appointed   
unto men once to die199 it follows that 
all1 both great and small1 must         
eventually see the end of all that makes
 life bright and desirable according to 
nature4 ,all must die1 and no one can   
take along with him his glory or earthly
 happiness2 for1 as the ,holy ,ghost    
tells us3 ,be thou not afraid1 when a   
man shall be made rich1 and when the    
glory of his house shall be increased4  
,for when he shall die1 he shall take   
nothing away2 nor will his glory descend
 with him4  99 ,heb4 ix4 #bg4  ,ps4     
xlviii4  ,where is now the happiness and
 the glory of those mighty kings and    
queens who were once surrounded with all

 the magnificence of this world8 ,the   
grave answers3 ,it is no more4 ,where is
 now the glory of those mighty          
conquerors1 who placed their supreme    
happiness in subjugating nations to     
their sway1 in making widows and        
orphans1 and in spreading devastation   
and ruin wherever they went8 ,it is no  
more6 ,we can say of them1 in the words 
of the royal ,prophet3 ,i have seen the 
wicked highly exalted1 and lifted up    
like the cedars of ,libanus4 ,and ,i    
passed by1 and lo6 he was not3 and ,i   
sought him3 and his place was not       
found499 ,death laid its cold hand upon 
them1 and put an end to their earthly   
happiness4  99 ,ps4 xxxvi4  ,in heaven1 
that awful death shall be no more4 ,we  
have the word of the ,living ,god for   
it3 ,and ,god shall wipe away all tears 
from their eyes3 and death shall be no  
more1 nor mourning1 nor crying1 nor     
sorrow shall be any more1 for the former
 things are passed away499 ,in very     
deed1 the former things have passed     

away--sorrow1 mourning1 poverty1 labor1 
the vicissitudes of time1 temptations to
 sin--all these things have passed away1
 never more to return4 ,the children of 
,god have entered into the enjoyment of 
their inheritance1 which shall never be 
torn from them1 because death shall be  
no more4 ,never shall they see the dawn 
of a day when father and mother must bid
 farewell--a long and sad farewell--to  
their heart-broken children1 because    
death shall be no more4 ,nevermore will 
there come a day upon which affectionate
 children must print the last kiss upon 
the cold and pallid cheek of their dying
 parents1 because death shall be no     
more4 ,never more shall we see our      
kindred and friends slowly descending   
into the grave1 nor hear the cold and   
cruel clods of earth falling upon them1 
because death shall be no more4 ,death  
is swallowed up in victory4 ,o death1   
where is thy victory8 ,o death1 where is
 thy sting8 ,this is the joyful song of 
triumph which ever resounds through the 

vaults of heaven1 because ,the just     
shall live forever more3 and their      
reward is with the ,lord1 and the care  
of them with the ,most ,high4 ,therefore
 shall they receive a kingdom of glory1 
and a crown of beauty at the hand of the
 ,lord49999  99 ,apoc4 xxi4  #a ,cor4   
xv4 9999 ,wis4 v4  ,in conclusion1 let  
me exhort you1 ,christian soul1 to      
meditate often and seriously on the     
happiness of heaven4 ,such meditations1 
besides deepening our knowledge of ,god1
 and of the things ,he has prepared for 
them that love him1 have a wonderful    
power of detaching our hearts from the  
transitory pleasures and honors of this 
world4 ,they1 moreover1 create in our   
soul an unquenchable thirst for the     
vision and possession of ,god1 while    
they infuse into us a new courage to    
battle manfully against all the         
obstacles which beset our path in the   
practice of virtue4  ,such meditations  
fill us1 moreover1 with a laudable and  
noble ambition of reaching a high degree

 of union with ,god4 ,this was the      
ambition of the saints1 and it should be
 ours also4 ,it was this desire of a    
most intimate union with ,god1 that     
caused them to deny themselves even the 
most innocent pleasures of this world1  
and to undergo sufferings1 the bare     
recital of which makes our poor nature  
shudder4 ,they knew that our present    
tribulation1 which is momentary and     
light1 worketh for us above measure     
exceedingly an eternal weight of        
glory499 ,their meditations on eternal  
truths had convinced them that the      
sufferings of this present time are not 
worthy to be compared with the glory to 
come1 that shall be revealed in us4  99 
#b ,cor4 iv4 #ag4  ,rom4 viii4 #ah4  ,in
 the thirty-seventh chapter of her life1
 ,st4 ,theresa speaks thus3 ,i would not
 lose1 through any fault of mine1 the   
least degree of further enjoyment4 ,i   
even go so far as to declare that1 if   
the choice were offered to me1 whether  
,i would rather remain subject to all   

the afflictions of the world1 even to   
the end of it1 and then ascend1 by that 
means1 to the possession of a little    
more glory in heaven2 or else1 without  
any affliction at all1 enjoy a little   
less glory1 ,i would most willingly     
accept of all the troubles and          
afflictions for a little more enjoyment1
 that so ,i might understand a little   
more of the greatness of ,god2 because  
,i see that he who understands more of  
,him1 loves and praises ,him so much the
 more4 ,here is the ambition of a great 
saint4 ,it is not after crowns or       
sceptres1 or the glory of this world1   
that she sighs1 but after a single      
degree of higher enjoyment in heaven2   
and to obtain that1 she is willing to   
remain suffering in this wretched world 
till the end of time4  ,let such be your
 ambition in the future4 ,if not in so  
sublime a degree1 let it1 at least1 be  
directed only to the acquisition of     
treasures in heaven1 where neither moth 
nor rust consume1 and where thieves do  

not break through and steal499 ,labor   
incessantly for that inheritance        
incorruptible1 undefiled1 that cannot   
fade1 reserved in heaven for you4 ,be   
faithful until death1 says our ,lord    
,jesus ,christ1 and ,i will give thee   
the ,crown of ,life49999  99 ,matt4 vi4 
#ai4  #a ,pet4 i4 #d4 9999 ,apoc4 ii4   
#aj4