The Happiness of Heaven Part 2

This is the vision which no mortal has seen, or can see in this world. This is the vision which pours torrents of knowledge into our souls, and fills them to overflowing. No more searching of books; no more wasting away of health and strength in the pursuit of knowledge; no more going to learned men, as the beggar goes to the rich for bread. No more perplexing and torturing doubts that perhaps we have not the truth. The light of glory has opened our eyes, and we see all truth as it is, and become like G.o.d in knowledge, because we see him as He is.

But this is not yet all. The glorification of our intellect will not only enable us to see G.o.d as He is: it will also unveil us to ourselves, and make us see ourselves as we are.

In our present state of existence, we are a mystery to ourselves. In spite of the numberless learned works written on the mind, and the laws by which it operates, our knowledge of it is still very limited.

We see the human soul only as reflected in a mirror, that is, in her outward manifestations. Thus, when we read a magnificent poem, or when we gaze upon a n.o.ble ship ploughing the waters of the deep, or riding safely through a fearful storm; or when we look upon grand churches, palaces, and works of art--all these are as mirrors, which reflect the greatness, wisdom, power, and ingenuity of the human soul. Again, when we enter orphan asylums, or other inst.i.tutions for the unfortunate and dest.i.tute of every description, we may view them as mirrors which reflect the moral goodness of the soul; but the soul herself as she is, we cannot see. She is as invisible to us as G.o.d himself.

In heaven, we shall know and see ourselves as we are. For, as St.

Paul tells us: "Then I shall know even as I am known." We shall then see and know that beautiful, living image of the Eternal in her very essence. We shall see her clothed with a surpa.s.sing beauty, adorned with the gems of grace and good works, and shining in the presence of G.o.d like a very star. This sight of ourselves and of our exceeding beauty will kindle in us none other than sentiments of unbounded grat.i.tude to G.o.d, who is the giver of our existence and of all that we possess. Here again, as well as in the knowledge of G.o.d, the human intellect will rest satisfied; because its thirst for the complete knowledge of self will be quenched in the Beatific Vision.

Besides seeing ourselves as we are, we shall also see the beautiful angels, our elder brothers in creation. We shall also see, as they are, our fellow-men, who are now as much a mystery to us as we are to ourselves. We shall likewise see all other creatures as they are in their very essence, and not as they now appear to us. We shall see all things in the "one G.o.d and Father of all, who is above all, and through all, and in us all."* Thus shall our souls be filled to overflowing with all knowledge from its living source, which is G.o.d himself, the eternal Truth.

* Eph. iv. 6.

Before closing this chapter, I must remark, for fear of being misunderstood, that when we say the blessed will see all things in G.o.d, we do not mean that they will really possess all knowledge. We are finite beings, and, consequently, essentially unable to possess any attribute or perfection in an infinite degree. We can no more possess all knowledge than we can be clothed with all power, all holiness, all beauty, or any other perfection in an infinite degree.

All these attributes belong to G.o.d alone. Even the angels, who are so superior to us, do not know everything.* When we say, therefore, that we shall see all things in G.o.d, we simply mean that each one's capacity, great or small, shall be completely filled, and that he shall desire nothing more. When we fill many vessels with water, the smallest is as full as the largest. So in heaven. Each one shall know according to his individual capacity, which the Light of glory will give him. Each one shall be filled to overflowing, and desire no more. But more of this when we come to speak of the degrees of glory.

* .... Angeli superiores, inferiores a nescientia purgant. Angeli autem inferiores vident essentiam divinam: ergo angelus videns essentiam divinam, potest aliqua nescire. Sed anima non perfectius videbit Deum quam angelus: ergo animae videntes Deum non oportet quod omnia videant.... Sic autem ignorantia non est poenalitas, sed defectus quidam: nec necesse est quod omnis talis defectus per gloriam auferatur. Sic enim etiam posset dici quod defectus esset in Papa Lino quod non pervenerit ad gloriam Petri.--S. Thom., Suppl. q.

92, art. 3.

CHAPTER IV.

THE BEATIFIC VISION. (CONTINUED.)

In the Beatific Vision our will is also to be glorified, and then we shall be happy in loving and being loved.

We have seen in the foregoing chapter that our intellectual faculties are glorified, and that our natural thirst for knowledge is forever quenched. But we have another faculty, called the will, or the loving power of the soul. This faculty is also to be glorified in the Beatific Vision. Then our continual desire for happiness, which we vainly sought in creatures, will be completely gratified. We shall now see that, in the Beatific Vision, our will or moral nature is elevated, enn.o.bled, and made like G.o.d by a partic.i.p.ation of His sanct.i.ty, beat.i.tude, and love. But let us first cast a glance at ourselves, as we now are in our fallen state.

When our first parents revolted against G.o.d, they abandoned the eternal rule of rect.i.tude, which is G.o.d's Will. Their pa.s.sions, which heretofore had been under the control of reason, revolted against them, and their will was turned away from G.o.d. We, their children, have inherited all the consequences of their fall. We seek ourselves inordinately--follow our own capricious will, which leads us into excesses, at which we blush, in our sober moments. We stubbornly persist in seeking our happiness in creatures, though reason itself loudly proclaims that in them it cannot be found. Evidently, then, our will has been sadly perverted in the fall of our first parents.

One of the objects of the Christian religion was to bring back our will to a conformity with the Divine Will, and to cause it to love G.o.d above all things. Yet, in spite of its manifold teachings, in spite too of the sacraments, and the many graces we daily receive, in spite of prayer, meditation, and other spiritual exercises, this grand object is but partially attained in this world. For we find our perverse will again and again rising in rebellion against G.o.d. When a command is imposed upon us which does not chime in with our wishes, private interests, views, or natural inclination, we not unfrequently must drag ourselves by main force to perform what is commanded. And if we do obey, it is often only after doing all in our power, by excuse or pretext, to escape the obligation of obeying. Indeed, we all can say with the apostle: "I am delighted with the law of G.o.d, according to the inward man; but I see another law in my members, fighting against the law of my mind, and captivating me under the law of sin that is in my members."*

* Rom. vii. 22.

What a tyranny this law of sin exercises over the will, even of holy persons! How often do they discover, on close examination, that their will has departed from the eternal rule, which is the will of G.o.d!

How often do they find that they had been seeking their own, instead of G.o.d's glory! After doing really great things, which they fancied were done purely for G.o.d, they find, to their grief, that, to a great extent, they had been secretly and artfully seeking themselves, and their own glory. And they have reason to fear that they have already received their reward in that human applause which they sought, or in which they took such complacency when it came unsought.

It is said that persons who have been bitten by a viper, and who have nevertheless recovered by the application of timely remedies, are never again the same in health as they were before. At times they are swollen, or feel acute pains, or have a morbid and depraved appet.i.te for what they should not eat. At other times they feel a general languor, which takes away all their energy, so that whatever they do requires a most painful effort. Evidently, some of the poison is still lurking in their system, and so long as it remains there these infirmities will never be entirely healed.

So it is with us, in a moral point of view. Our human nature was bitten and poisoned by the infernal serpent, in the earthly paradise, and although a powerful antidote was given us in the Redemption, some of the venom remained in us; and as long as we live here below, we shall feel its effects. We shall always feel the sting of concupiscence, and retain an inclination to evil, to seek ourselves inordinately, and to follow our own will. We shall always experience a certain languor in the practice of virtue, which involves a continual effort and struggle.

What an exquisite consolation it is to us to be a.s.sured that none of this poison will follow us into heaven! Yes, the day will come--blessed and glorious day!--when all that perversity of will, all that inclination to evil, and all the pa.s.sions of our depraved nature will be no more! All these will die in our temporal death, and be buried--never to rise again in our glorified bodies. The Beatific Vision will glorify our will, and change us, as it were, into new creatures.

Then shall we find ourselves joyfully willing to do what G.o.d wills, as He wills it, and because he so wills it--without the hast repugnance on our part. We shall no longer have peculiar views, private interests, or natural inclinations to clash with the will and interests of G.o.d. His divine will and ours shall become so totally one, that we shall seem to have no will of our own, so completely, and, at the same time, so sweetly, shall it be identified with the will and good pleasure of G.o.d. In a word, as our intellect is elevated by the Light of glory, and filled with the purest knowledge in the Beatific Vision, so also our will is purified, sanctified, and made like G.o.d's will, in rect.i.tude and perfect sanct.i.ty.

But not only shall our will become holy and conformed to G.o.d's will: we shall also love G.o.d above all things, purely, unselfishly, ardently, and for His own blessed sake; and in that love shall we, at last, find the perfect happiness we vainly sought in the love of creatures.

Human love is a source of partial happiness in this world, and it is in this human love, as in a mirror, that we see faint reflections of the unspeakable happiness which will inebriate our souls in the Beatific Vision. But they are emphatically faint reflections; for whether it be conjugal, parental, or fraternal love, or whether it be the love of pure friendship--whether it be even elevated by grace to the supernatural virtue of charity, it never did, and never will bestow perfect happiness in this world. It depends for its existence and perfection on conditions which can never be completely fulfilled in our present state of imperfection; and, therefore, the short-lived happiness to which it gives birth is always mingled with a certain amount of bitterness.

It is in heaven, and only in heaven, that all the conditions of love can be fulfilled; and, hence, it is there only that love will produce pure and perfect happiness, unmingled with the disappointments, cruel misunderstandings, and insufficiency of human love. First of all, the love of heaven is essentially mutual. The vision of G.o.d not only reveals to the soul His divine beauty, goodness, wisdom, and numberless other perfections, which captivate her, and set her on fire with a seraphic love; but it also reveals the intense and mysterious love of G.o.d for her. The sight of that divine love produces in her the happiness which the heart of man cannot conceive.

If a great king should speak kindly to a poor peasant, smile upon him, and even show him a real affection, a happiness which he never experienced before would take possession of his heart. A thrill of joy would run through every fibre of his frame. He would be a new man, and live a new life, simply because a great one of this world had smiled upon him and condescended to love him.

This is a faint reflection of that undying thrill of joy, of that unspeakable happiness which the loving smile of G.o.d will produce upon the soul. For, in the Beatific Vision, she sees clearly that, in spite of her littleness and insignificance, which she never saw as she now does--in spite, too, of the sins and imperfections which had stained her beauty while in the flesh, the great and thrice-holy G.o.d loves her infinitely more tenderly and sincerely than either father or mother, or any other creature ever did. Not only does she see the intense love of G.o.d beaming upon her now, but she sees, moreover, that He loved her from eternity, when she existed as yet only in the divine mind. Yes, she sees herself lying in the bosom of the Eternal, with His mysterious love brooding over her, and giving her existence in the fulness of time. This is truly and emphatically, for her, a Beatific Vision. It is vain for us to endeavor to fathom the exquisite happiness which this vision of G.o.d's love produces in the soul. For, if the mere smile of a king has the power of infusing joy into the heart of a poor and insignificant person, what shall we say of the smile of G.o.d, who is the King of kings? What shall we say of this affectionate, paternal embrace? What shall we say of the joy, the happiness that flow into the soul, when He presses her to his bosom, gives her the kiss of peace, and calls her his own beloved child? What shall we say of her exceeding happiness, when He makes her a partaker of his divine nature, and unites her to himself more intimately than two creatures ever could be united in this world?

These are all secrets of heaven. They are simply unspeakable, because they are beyond our present powers of comprehension. Eye hath not seen them, ear hath not heard them, nor hath it entered into the heart of man to conceive them. We shall, therefore, make no further attempt to express what no human tongue can utter. But we may say that, as a pure and mutual love produces the greatest happiness we know of in this world, so also the mutual love which exists between the soul and G.o.d in the Beatific Vision, is the source of the most perfect happiness possible.

But there is another feature of that unspeakable happiness, which we must now consider. Love must not only be mutual to produce happiness; there must, besides, be neither fear nor suspicion that either of the parties will prove false. Every one knows that when a suspicion of that nature fastens upon the mind of one who loves, his happiness is at an end; and there is no telling to what extravagant excesses his jealousy may lead him.

This imperfection, which blasts so much happiness in this world, will never find its way into our heavenly home. For the soul not only sees that He who loved her from eternity will continue to do so everlastingly; she not only sees the utter impossibility of G.o.d's ever despising her; but she, at the same time, sees the impossibility of her ever proving false to Him. She not only sees G.o.d as He is, but she also sees everything else as it is. However beautiful, therefore, creatures may be in heaven, she always sees in G.o.d a beauty and perfection so vastly, so infinitely superior, that it is impossible for her to be captivated by creatures, as she was in this world. She loves all the companions of her bliss, it is true; but she loves them all in G.o.d, and for G.o.d. She loves them because they are His, and because he loves them. She loves them too, because they are so holy, so beautiful, and so much like G.o.d, and, therefore, deserving of her love. But her chiefest, her absorbing love is centred in G.o.d, and remains centred there forever. Never can there come a day when she will see a growing coldness in G.o.d for her. Never shall there dawn a day when she will discover in herself a growing coldness for G.o.d; and, consequently, there never shall be a day when her exceeding happiness will fade away or be lessened. Rather, she sees the dawn of a glorious day when her happiness will be increased, perfected, 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 Vision.

CHAPTER V.

THE BEAUTY AND GLORY OF THE RISEN BODY.

We have seen in the foregoing chapters that, in the Beatific Vision, the human soul sees, loves, and enjoys G.o.d, and that her essential happiness consists in that unfailing, blessed vision. But, although the blessedness she now enjoys is far greater than words can express, it is not yet integral or complete, and never will be, except when she is again clothed in her own body, beautified, and glorified after the likeness of her Saviour's body.

However, although her happiness is not yet complete, you must not therefore imagine that the hast shadow of sadness or unhappiness hangs over her. For, as we have seen, her will is now totally conformed to G.o.d's will. It follows that although she sees other joys and pleasures in store for her, and desires them, these desires do not in the hast mar her exceeding happiness. She wills the resurrection of her body as G.o.d wills it, and because He wills it, and because also her body is absolutely necessary to complete her human nature, which essentially consists of both soul and body. We shall begin our meditations on the resurrection of the body by first contemplating the beauty and splendor of the glorified body. In order to form some idea of the perfect beauty and splendor of form which is in store for us, we must first look at some of the transformations which take place in the natural order. These will aid us, very materially, in arriving at a conception, more or less perfect, of the glorious transformation which the power of G.o.d will work in us at the resurrection.

When we examine the kingdoms of nature, we discover that the gross matter which surrounds us in shapeless ma.s.ses, is susceptible of forms and organizations so perfect, refined, and beautiful, that we may, in some sense, call these forms glorified matter. It is, certainly, matter glorified far above inferior forms in the natural order. Let us take a few examples.

What is the diamond? It is nothing more than crystallized carbon, or charcoal. There is nothing in the whole range of science which can be so easily and so positively proved as this. The famous diamond Koh-i-noor, or mountain of light, which now sparkles in the British crown, and which is worth more than half a million of dollars, could, in a few moments, be reduced to a thimbleful of worthless coal-dust.

Yet, how great a difference, in appearance and value, between that precious gem and a thimbleful of coal-dust! Again, what are other gems, such as the ruby, the sapphire, the topaz, the emerald, and others? They are nothing more than crystallized clay or sand, with a trifling quant.i.ty of metallic oxide or rust, which gives to each one its peculiar color. Yet, what a difference between these sparkling and costly jewels and the shapeless clod or sand which we trample under foot!

If we now look for a moment into the vegetable kingdom, we see this glorification of matter still more wonderfully displayed. Of what are all plants composed? They are all composed of four elements of matter, which have no remarkable beauty of their own. In scientific language they are called carbon or charcoal, oxygen, hydrogen, and nitrogen. By the power and the laws of life these are transformed into that endless variety of beauty and color, odor and taste, so striking in the vegetable world. Hence, the most beautiful flowers, and their exquisite perfumes, as well as the delicious fruits to which they give birth, are all made of the very same elements of matter as the bark, the wood, and the root of the tree that bears them. Yet, what a difference between the coa.r.s.e tree and the delicate flower! What a difference, too, between the tasteless bark or the wood of the tree, and the luscious fruit that hangs in cl.u.s.ters from its branches!

Now if, in the natural order, G.o.d can and does transform coa.r.s.e and shapeless matter into forms so beautiful and so glorious, what shall we say of the beauty and perfection into which He will change our vile bodies! For all these transformations which we now witness belong to the natural order, and are the result of the laws which govern matter in this world of imperfection; whereas our transformation in the resurrection depends on the immediate act of G.o.d's almighty power. The difference, therefore, between our present corruptible body and the glorified body, will be greater by far than the difference we now see between charcoal and the diamond, or between the exquisitely shaped flower and the coa.r.s.e shrub that bears it.

Having said this much to aid us in forming some idea of the glorified body, we shall now proceed to examine one of its attributes, which St. Paul mentions, when he says: "It is sown in dishonor, it shall rise in glory."* Our bodies were indeed sown in dishonor, in the company of worms, and a prey to corruption. They had been honored by the presence of an immortal spirit, the very image of the living G.o.d.

They had been honored by the Holy Ghost, who made them His temple.

They had been honored, too, by the presence of Jesus Christ, who made them His tabernacle, every time we received Him in holy communion.

But death has struck them down; the spirit has fled; they lie cold and motionless, and corruption begins to a.s.sert its empire over them.

Our nearest and dearest friends hasten to throw them into the dark and silent grave, where they return into their original dust. Then, indeed, our bodies are "sown in dishonor." But when the fulness of time shall have come, these same dishonored bodies "shall rise in glory."

* 1 Cor. xv. 43.

This word _glory_ is one of great and manifold meanings in Holy Scripture. In this particular place and connection it means excellence and beauty, accompanied with a shining splendor.

Wherefore, our bodies rising in glory, means, first, that they shall rise perfect in beauty and symmetry of form, and totally free from the defects and blemishes entailed by sin. This perfect beauty of form is evidently involved in the promise of rising conformable to the glorious body of our Blessed Saviour, "who, will reform the body of our lowness, made like the body of His glory, according to the operation whereby he is also able to subdue all things unto himself."*

* Phil. iii. 21.

The human body was created perfect in the beginning. It was the masterpiece of G.o.d's power and wisdom in this world. But sin dishonored and disfigured it. It gave birth to a host of infirmities, which mar its original beauty, and in some cases change it even into a monster. Still, in spite of sin, it yet retains, in many individuals, much of its primitive comeliness. But how perfect soever in form and feature any one may be, there is always some deficiency; some member, organ, or feature is slightly distorted, imperfect, or out of proportion with the rest.