Saints, the Magisterium, and Theologians on Beatitude
St. Thomas Aquinas (1225-1274):
Summa Theologica (See also de Veritate q. 18, 1) Beatitude consist of 1) a perfection of the one who is beatified and 2) a knowledge of the good possessed. God supplies the means whereby His essence is known. This means is called the lumen gloriae or the Light of Wisdom. I, Q. 26, art. 3: Whether God is the beatitude of each of the blessed? Objection 1. It seems that God is the beatitude of each of the blessed. For God is the supreme good, as was said above (6,2 and 4). But it is quite impossible that there should be many supreme goods, as also is clear from what has been said above (11,3). Therefore, since it is of the essence of beatitude that it should be the supreme good, it seems that beatitude is nothing else but God Himself. Objection 2. Further, beatitude is the last end of the rational nature. But to be the last end of the rational nature belongs only to God. Therefore the beatitude of every blessed is God alone. On the contrary, The beatitude of one is greater than that of another, according to 1 Cor. 15:41: "Star differeth from star in glory." But nothing is greater than God. Therefore beatitude is something different from God. I answer that, The beatitude of an intellectual nature consists in an act of the intellect. In this we may consider two things, namely, the object of the act, which is the thing understood; and the act itself which is t6 understand. If, then, beatitude be considered on the side of the object, God is the only beatitude; for everyone is blessed from this sole fact, that he understands God, in accordance with the saying of Augustine (Confess. v, 4): "Blessed is he who knoweth Thee, though he know nought else." But as regards the act of understanding, beatitude is a created thing in beatified creatures; but in God, even in this way, it is an uncreated thing. Reply to Objection 1. Beatitude, as regards its object, is the supreme good absolutely, but as regards its act, in beatified creatures it is their supreme good, not absolutely, but in that kind of goods which a creature can participate. Reply to Objection 2. End is twofold, namely, "objective" and "subjective," as the Philosopher says (Greater Ethics i, 3), namely, the "thing itself' and "its use." Thus to a miser the end is money, and its acquisition. Accordingly God is indeed the last end of a rational creature, as the thing itself; but created beatitude is the end, as the use, or rather fruition, of the thing. Translated by the Fathers of the English Dominican Province. Copyright 1947 Benzinger Brothers Inc.
Pope Benedict XII, Constitution Benedictus Deus (Denz. 530)
"The souls of the just see the divine essence by an intuitive, face-to-face vision, with no creature as a medium of vision, but with the divine essence immediately manifesting itself to them, clearly and openly." Council of Florence: "Decree for the Greeks" (Denz. 693) "Souls immediately upon entrance into heaven see clearly the one and triune God as he is, one more perfectly than another, depending on their merits." Royo & Aumann, Christian Perfection. "But since the divine essence takes the place of the intelligible species for the intellect of the blessed, the intellect needs something over and above its own natural powers in order to enjoy the beatific vision. This is actually the light of glory (lumen gloriae), the need for which is upheld by the Council of Vienne, which condemned the opposite opinion (Cf. Denz 475). The nature of the lumen gloriae is not deqned, but according to Thomistic teaching it is a created quality divinely infused into the intellect whereby it is intrinsically perfected and elevated (Cf. St. Thomas, Summa, I, q. 12, aa. 5-7; I-II, q. 5, a. 6, ad 2.). As infused charity vitalizes and supernaturalizes the will, so the lumen gloriae supernaturalizes and elevates the intellect, and both somehow arise from sanctifying grace, which is infused into the essence of the soul." (27 28)