This sudden elevation and expansion of your mind to see such wonders in the natural order, ill.u.s.trates what takes place in heaven the moment a pure soul enters there. In the supposition just made, you receive an accession or addition of intellectual power, which enables you to see clearly and to understand what was invisible and unintelligible to you before the flash enlightened you. The Light of glory produces a similar effect upon the soul at her entrance into heaven. Our mind, which is now unable to see G.o.d except "as through a gla.s.s, in a dark manner," is suddenly elevated in power, and enabled to see G.o.d as he is, face to face, and to contemplate his divine beauty and his other perfections. Our individual mind is neither destroyed nor changed into another: it is only strengthened and elevated in power and capacity far beyond anything we could ever have reached by our own una.s.sisted endeavors.
But we shall still better understand the meaning of the Light of glory by contrasting it with the light of faith. What is faith? Faith is also a supernatural elevation of the mind, by which we are enabled to believe, as firmly as if we saw them, mysteries which are far above our comprehension. It is called supernatural, because it comes from G.o.d alone; for no man ever can bestow faith upon himself. Here, then, the light of faith and the Light of glory resemble each other, inasmuch as they both come immediately from G.o.d, and elevate man above himself. But they vastly differ in intensity; for by faith we see G.o.d imperfectly and unsatisfactorily, whereas by the Light of glory we see G.o.d as he is in himself. Faith, therefore, is as the first faint blush of the morning, while the Light of glory is as the sun shining in his meridian splendor.
So, then, the Light of glory is a supernatural addition to our mind, which enables it to cross the gulf between the Creator and the creature. I say gulf, because no created intelligence can see G.o.d as he is, by its own natural power. Hence, neither St. Augustine, nor St. Thomas, nor any other giant intellect could see G.o.d as He is in himself, any better than the man who never could learn his letters.
It is in this sense that we must understand St. Paul when, speaking of G.o.d, he says: "Who alone hath immortality, and inhabiteth light inaccessible; whom no man hath seen, nor can see."* Evidently he means that no one can see G.o.d by the light of nature; for in another place he tells us that when that which is perfect is come, we shall see Him face to face.
1 Tim. vi. 16.
From all this it follows that all men are on a footing of perfect equality, so far as the power of seeing G.o.d is concerned. No one has that power in himself by nature, and no one can give it to himself or develop it by study, as we can other powers we have received in the natural order. It is as if we said that no man possesses the natural power to see thorough a stone wall, or thorough the earth. Certainly all men are equal here; for the man whose eagle eye can recognize a friend at the distance of ten miles, is no nearer seeing thorough the earth than another, whose sight is so bad that he can scarcely recognize his own father at a distance of a few steps. So it is with seeing G.o.d. No man has the power in himself by nature, and, therefore, no one can develop it by study. Even the angels, who are so vastly superior to us in intelligence, could not see G.o.d as he is until they were elevated by the light of glory; and those among them who became reprobates by their sin, never did and never shall see G.o.d, although they still retain, even in their fallen state, more intelligence than man.
I have been particular in explaining and insisting upon these things, lest it might be imagined that men of highly cultivated minds, such as philosophers, theologians, poets, and the like, shall see G.o.d better, and enjoy more of heaven"s happiness than the ignorant, in virtue of their superior natural gifts. They certainly shall not. G.o.d does not bestow a supernatural reward upon the natural gifts, or even upon the natural virtues, which are to be found among pagans as well as among Christians. But He does reward the faith, hope, charity, and other supernatural virtues, which his children have practised in this world. Hence, theology teaches that not even the angels, who are so superior to us, see G.o.d any better in virtue of their n.o.bler and more perfect intellect. Thus, supposing an angel and a man to be equal in merit, they both receive the same amount of the Light of glory; they both see G.o.d in the same degree of perfection; and both, therefore, enjoy the same degree of happiness. If we admit that the angel has a more perfect vision of G.o.d, on account of his more perfect natural intellect, then we must also admit that he enjoys a portion of supernatural beat.i.tude, exclusively, in virtue of his natural powers, and not on account of his merits acquired by correspondence to divine grace.* Evidently no such admission can be made; for heaven is a supernatural reward of supernatural virtues, which have been practised, in this world, under the influence of divine grace, and not a reward of natural endowments. If, then, no such doctrine can be admitted when the question is between angels and men, much less can it be admitted when there is question of superior natural intellect among men. Hence, the man who never learned his letters, either for want of natural talent or opportunity, shall undoubtedly see G.o.d, as well as the philosopher, if he has led as good a life; and he shall see Him better, and enjoy more of heaven"s happiness, if he has lived a holier life.
* . . . Ipsa enim visio est praemium nostrum: ergo ubi paria sunt merita, debet esse par visio: sed in homino et angelo possunt esse paria merita: ergo debet esse par visio. Ergo quant.i.tas visionis debet sumi a lumine gloriae quod datur secundum mensuram meritorum, non autem a perfectione intellectus, quae non datur ex meritis. Et confirmatur, quia ponamus angelum et hominem habere aequalia merita.
Vel ergo accipient aequale lumen gloriae vel inaequale. Si inaequale, non respondebit meritis. Si aequale, ergo c.u.m aequali lumine aequaliter Deum videbunt: alioqui si angelus perfectius videret, tunc aliquam partem beat.i.tudinis haberet sine meritis, ex solis naturae viribus. Becan. de Attrib. Divin., quaest. x.
Once more: The light of glory is a supernatural elevation of the mind, which enables man to see G.o.d as He is in himself. It is given by G.o.d himself to those who have lived a supernatural life of faith, hope, and charity. Moreover, it is given to each in proportion to his personal merits. It therefore becomes the measure of the degree of happiness which each one of the blessed enjoys in the vision of G.o.d.
CHAPTER XIV.
DEGREES OF HAPPINESS IN HEAVEN.
Having seen that the Light of glory is the new power, or medium, through which the blessed see and enjoy G.o.d, we must now endeavor to understand how its different degrees of intensity become the source of vastly different degrees of happiness or enjoyment.
In order to understand how the different degrees of mental elevation produce different degrees of happiness in the Beatific Vision, we must first examine in what consist the different degrees of enjoyment in the creatures that now surround us. This will be as a mirror, in which we can see faint, but true, reflections of the vast difference there is between the highest and the lowest in heaven.
In order to receive pleasure from creatures, it is not enough to be surrounded with them, or even to possess them: we must, moreover, be endowed with organs, or faculties, through which we can receive and appropriate to ourselves the pleasures which, according to their nature, they can give. Thus, a grand concert, which pours the most exquisite pleasures into your soul, gives none at all to a deaf man, because he lacks the receiving organ, and hence the pleasure-giving object is, in his regard, as if it had no existence.
But this is not all. Not only does our pleasure depend upon the possession of receiving faculties, but the amount also, or degree, of that pleasure, depends upon the development and perfection of the same receiving organs and faculties. The more highly developed and cultivated they are, the more intense, also, will be the satisfaction and pleasure we shall receive from any given object; while persons of inferior development will receive far less, although the object is the same for all. Let us make this evident by an ill.u.s.tration.
Take the thousands of persons who have read some literary work, say, for instance, the Iliad of Homer. They all had eyes, and all could read; they all possessed the whole book as completely as if it had been written for each one in particular; and, no doubt, they all received pleasure from the perusal of that beautiful poem. But, did they all receive the same amount of pleasure? They certainly did not.
Not even two individuals ever received the same degree of pleasure or enjoyment from the perusal of that book. Each one received and appropriated to himself his own pleasure--which was great in proportion to the cultivation and elevation of his mind. Hence, while a superior and highly cultivated mind is entranced at the beauty and sublimity of some particular pa.s.sage, an inferior one sees neither meaning nor beauty in it, and, perhaps, even casts the book aside in disgust.
It would be easy to multiply ill.u.s.trations; 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 faculties. So it is in heaven, among the blessed. They all see and possess G.o.d; they all love and enjoy Him; but it by no means follows that they all enjoy the same amount of happiness from that blessed vision. And why so? 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 glory. And, as that blessed Light is given to each one according to his own personal merits, it follows that each one sees and enjoys G.o.d in proportion to the holiness of the life he lived while upon earth.
Hence, they who have practised virtue in a heroic degree--they who have sacrificed the pleasures of this world, honors, wealth, and even life itself, for G.o.d, possess the highest elevation of mind, and, consequently, the highest degree of enjoyment. They possess the most intense and perfect vision of the Divine Essence; they soar higher, and penetrate more deeply into the unfathomable being of G.o.d. They see more of the divine beauty, wisdom, goodness, and other perfections of G.o.d, and partake more largely of the Divine Nature. In a word, their higher elevation of mind, by a more intense Light of glory, is to them the source of the highest and most perfect enjoyment in the Beatific Vision; while persons of very inferior virtue, though perfectly happy too, enjoy a vastly inferior degree of blessedness.
But this is not all. We have seen, in a former chapter, that the Beatific Vision does not consist in merely gazing upon the surpa.s.sing beauty of G.o.d; and that the mere sight of Him, if it could be separated from the possession of him, could not make any one happy.
Wherefore, the sight of G.o.d includes the possession of Him. It includes, moreover, the intense love to which that vision gives birth, as well as the consequent enjoyment of Him. Now, it is evident that a more intense light of glory, or a greater elevation of the mind, inflames the soul with a more intense love or G.o.d. For, it not only reveals to her more of His surpa.s.sing beauty, but it also reveals more of His unspeakable love for her; and her love for Him becomes greater in proportion. And the greater the love between the soul and G.o.d, the more perfect and complete also is the union existing between them, and, consequently, the higher is the happiness enjoyed by the soul.
Thus it is that all the blessed see, love, and enjoy G.o.d in the Beatific Vision. They are all perfectly happy; and yet, among the countless mult.i.tude of G.o.d"s children, probably not two really enjoy the same degree of happiness. Each one enjoys according to the elevation of his mind, which he has deserved by the holiness of his life. Not only is there a difference in the degrees of enjoyment, but there is a gulf between the highest and the lowest in heaven. It is, moreover, an impa.s.sable gulf, which the lowest can never cross so as to reach the highest happiness of heaven. 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 queen, than it is for the lowest in heaven to reach the most intimate degree of union with G.o.d. Each one is happy in the degree and sphere which his life has deserved for him; but in that degree each one will and must remain forever.
I trust that you now understand something of the different degrees of happiness in heaven; and that, at the same time, you are filled with a holy ambition to reach a high degree of union with G.o.d. If so, thank G.o.d. For a high degree of glory in heaven is within the reach of us all, however poor, ignorant, or insignificant we may be here below. Heaven is not as this world, where the mere accident of birth, or the smile of fortune, instead of moral worth, generally determines a man"s position in society, as well as the amount of natural happiness he shall enjoy. Hence, no poor girl ever imagines that, if she be very virtuous, some great king will eventually espouse her, and elevate her to the dignity and glory of a queen. No poor boy ever believes that, if he behaves well, and obeys the laws of the land as a good citizen, the king will, in consequence, eventually adopt him as one of his sons, and bestow upon him the honors and pleasures which may be enjoyed by royal children. But even supposing such wild dreams could be realized in this world, these ignorant and uncouth people could not be made happy in their elevated position. And why?
Because the king, who has the power to give palaces, wealth, magnificent dresses, and tables loaded with every imaginable luxury, has not the power to bestow the elevation of mind, polish of manners, and other graces which befit queens and royal children. Hence, they would feel out of place, and be unable to enjoy the happiness to which they have been elevated. Besides, they would see themselves despised, and even ridiculed, by those whose birth and education have fitted them for high society. The mere fact, therefore, of their elevation to high honors, would not clothe them with the personal qualities which are necessary to enjoy the highest honors and pleasures of this world.
How different all this is, when there is question of heaven! For, how poor and ignorant soever we may now be, we may reasonably aspire to a very high degree of glory, and to the exquisite delights which come from a more intimate union with G.o.d. How insignificant soever we may be, and however low our position in this world, we may aspire to move in the highest society in heaven. And not only may we aspire to all this, and reach it, by the grace of G.o.d and the practice of virtue, but, what is more, we shall be made fit for our high position. For the moment the vision of G.o.d flashes upon the soul, we become like Him. We shall, therefore, be educated, filled with all knowledge, wisdom, and every other perfection. We shall be clothed with the personal beauty, refinement, and other graces which befit spouses of Jesus Christ and children of G.o.d. For you must ever bear in mind that the glory of heaven, besides the elevation of our mind by the Light of glory, implies the elevation of our whole nature to the supernatural state.
Wherefore, not only is our mind elevated far beyond its present powers by the Light of glory, but our body, also, is to be exalted by the resurrection far beyond its present perfection. As we have already seen, all the just are to rise in glory, but each one in his own degree of perfection. "For, one is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory. So, also, in the resurrection of the dead." Here the Apostle of the Gentiles teaches us, in the plainest manner possible, that among the saints there is a very great difference in the degrees of personal beauty, grace, and splendor.
There is as much difference between the beauty and splendor of the highest and those of the lowest, as we now see between the dazzling splendor of the surf and the pale light of the moon. As the resurrection is a portion of heaven"s rewards, it follows that the more completely we have mortified our inordinate pa.s.sions, and made our life conformable to that of Jesus Christ, the more also of personal beauty and splendor shall we possess in heaven; and, consequently, the more of heaven"s happiness we shall enjoy.
These attributes of personal beauty and perfection, and elevation to a high position, in heaven, are the very marks by which we shall immediately recognize those who have been most holy, and who have done most for G.o.d, in this world. It will no longer be as now, when the wicked prosper, possess wealth, honors, and power, while the virtuous are not infrequently poor, despised, and even persecuted unto death. Hence, the appearance of a man and his surroundings are not a rule whereby we can rightly judge of his sanct.i.ty. Thus, when you see a man of great personal beauty, highly educated, and polished in his manners, surrounded with all the magnificence which the world can give, honored and idolized by his fellows, enjoying a high social position, and all the pleasures of life, you do not, you cannot judge, from all this worldly glory, that he is one of the holiest men living. He may, indeed, be a good man, but the glory which surrounds him is not the standard by which you can judge of the amount of virtue which he possesses.
In heaven, the glory which surrounds the saints is a rule, and an infallible one, by which we can tell the amount of virtue they practised while living in mortal flesh. Thus, when you enter there, you will see some who outshine others in splendor as the sun outshines the moon. You will see them wonderfully transformed into G.o.d, shining like the Divinity in His presence; partaking of the Divine Nature in a high degree, and united to Him in the most intimate manner. You will see them elevated far above others in rank, honored and loved in a special manner by the angels and saints. On seeing them, your first thought will be that these are the holiest persons in heaven. You will judge that their dazzling splendor, their wonderful resemblance to G.o.d, their intimate union with Him, the high position they occupy, and the exquisite pleasures they enjoy, are all so many proofs that, while on earth, they loved G.o.d with their whole heart, and their neighbor as themselves; that they were poor in spirit, humble, pure, patient in adversity, and that perhaps some of them laid down their lives for G.o.d, amidst the most excruciating torments. Here is a correct judgment. For it is precisely their heroic virtue, and not the mere accident of birth or the smile of fortune, which gives them the superior beauty, glory, and happiness they now enjoy.
Then, again, you will see others, who, although perfectly happy, are nevertheless far inferior in their degree of union with G.o.d and personal splendor. You will immediately infer that these practised virtue in an inferior degree. Your judgment is right again; for, in heaven, the glory which surrounds every saint is a rule by which we can judge of his moral worth, and of the amount of virtue which he practised while living in this world; because there it is all a just reward, and not the result of one"s birth, or of any caprice of fortune.
CHAPTER XV.
DEGREES OF ENJOYMENT THROUGH THE GLORIFIED SENSES.
The possession and enjoyment of G.o.d in the Beatific Vision is not the whole happiness of man in heaven; nor is it the only one in which there are different degrees of enjoyment. Our senses, also, as well as our minds, are to be elevated far beyond their present capacities for enjoyment. They, too, are to receive a supernatural development, an exquisite delicacy of perception, and power of conveying pleasures to the soul, in proportion to the merits we have acquired by the holiness of our lives. They, consequently, who, have led the holiest lives, are not only the most intimately united to G.o.d, not only the most completely transformed into Him by partaking more abundantly of the Divine Nature; but their senses, also, are glorified and elevated in power of enjoyment far above theirs who have practised virtue in an inferior degree. Hence the highest in heaven will receive immensely more pleasure thorough their senses, than others whose lives have not been so holy. Any contrary doctrine would savor of heresy.
If you were told, for instance, that a musician, who never served G.o.d, but who, nevertheless, received the grace of a death-bed repentance, shall, on account of his cultivated musical ear, enjoy more pleasure from heavenly music than the Blessed Virgin, the apostles, martyrs, and holy virgins, your whole soul would undoubtedly revolt at such a doctrine. You would maintain that if heaven is the reward of supernatural virtue, its whole happiness, its every joy, and its every delight, whether from G.o.d himself or from creatures, should be enjoyed in a higher degree by those who have loved and served Him in a more perfect manner, and sacrificed themselves more completely for Him.
You would certainly be right in maintaining all this, for it is certainly so. 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 acute, and will, therefore, enable them to enjoy more refined pleasures from the objects of sense. It will be as already explained for the Beatific Vision. All shall see, hear, and otherwise enjoy the creatures prepared by the Almighty to rejoice the senses of His children; but all shall not, on that account, enjoy the same amount of pleasure. Each one shall receive his own pleasure, according to the supernatural perfection of his senses which he has deserved by the holiness of his life.
Let us endeavor to understand this, by supposing a grand concert given in a church, where all cla.s.ses of society are represented. All hear the music, both vocal and instrumental, and all, no doubt, receive pleasure. But do they all receive the same amount of pleasure? They certainly do not. We may, for the sake of ill.u.s.tration, divide that vast a.s.sembly into three general cla.s.ses.
The first consists of those who have little or no musical ear, and, therefore, the concert affords them only an inferior pleasure. The next cla.s.s is composed of those who have a good natural ear for music, but who never have developed and cultivated it by study. These evidently receive a far greater pleasure than the former. But the third cla.s.s is composed of those who not only possess a natural talent for music, but who have, moreover, developed it by patient and a.s.siduous study. These last receive unbounded pleasure. They follow with ease each instrument and voice into the most intricate harmony; they receive the most exquisite pleasure precisely in those parts where the uneducated perceive little or no beauty, because the music is too scientific for them.
Here you have the same object of pleasure for all. Every one present hears the whole concert as if he were there alone; and yet, what a difference in the pleasure enjoyed by each one! We have divided these persons into three cla.s.ses, but, in reality, each one forms a cla.s.s by himself; for there are not two of those present, whether among the educated or the ignorant, who receive precisely the same amount of pleasure. Each one appropriates and enjoys his own individual pleasure, according to the peculiar development of his faculties.
So it is in heaven. All the blessed hear the magnificent harmony, but all do not, on that account, enjoy the same degree of pleasure. Each one enjoys in proportion to his individual development, which is given him as a portion of his reward. And, as the reward is given in proportion to the holiness of their lives, it follows that the holiest enjoy more pleasure than others from heavenly music.
Evidently, this holds true of the other senses, which also are elevated and refined according to each one"s holiness of life. Hence, however talented and learned a man may now be in music, astronomy, philosophy, poetry, or any other natural science, and how keen and perfect soever may be his senses, he will not enjoy more pleasure, in virtue of these more perfect natural gifts, unless they have been consecrated to the service of G.o.d.
This is a truth which you must never forget. For it is to be feared that there is a half-formed notion in the minds of respectable and highly educated persons, 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 study. There can be no greater illusion. If it were so, the poor, who, have already suffered so much from their humble position, would seemingly have reason to complain on seeing the educated cla.s.ses again above them in heaven; and that, too, merely on account of their higher education, and other natural advantages. Remember that G.o.d can and will elevate each one in the power of enjoyment, according to the holiness of his life, and not according to the natural advantages he enjoys in this world.
But although it is perfectly true that natural talents, as such, are not rewarded, and, therefore, do not elevate their possessors to a higher glory or power of enjoyment, the case is quite different if these talents have been developed under the influence of grace, and consecrated to G.o.d by supernatural motives. In such a supposition, they will most certainly be rewarded with a higher degree of glory, and an increased power of enjoyment. Hence, philosophers, theologians, and other learned men, who study for the glory of G.o.d; poets, who sing the praises of G.o.d and of his saints; musicians, who devote their talents to the composition of sacred music; 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 enjoyment, because they have supernaturalized them by a pure intention, and exercised them for the glory of G.o.d and the salvation of souls. The rich man will certainly not be higher in heaven on account of his wealth; but he may increase his glory by making a proper use thereof. He may relieve the necessities of the fatherless and the widow; he may build up houses for the education of the poor; he may increase the beauty and the majesty of G.o.d"s temples, and thus change his wealth into a means of reaching a very high degree of glory in heaven. So with you, if you be wealthy, talented, and highly educated, although you will not be higher in heaven on account of these natural advantages, you may vastly increase your glory by charity to the poor, by teaching the ignorant, by writing or translating good books, by purchasing and circulating such pious books among the poor, and by otherwise using your social position for the advancement of religion, and glorifying G.o.d with the natural advantages He has so liberally bestowed upon you.
But you may, perhaps, ask: Will not these different degrees of glory cause envy and, therefore, unhappiness in the lowest among the blessed? Will not kings and queens, and other great ones of this world, be unhappy if they see the poor above them? when they see those, to whom they imagined they could not even speak without lowering their dignity, shining far above them in splendor? I answer, that if kings, queens, and other great ones of this world have the unspeakable good fortune of being admitted into heaven, they certainly will not be envious of the greater glory they shall behold in those upon whom they formerly looked down.
There is no envy in heaven. If we once admit the possibility of such a thing as envy, then farewell to the happiness of heaven. For in such a supposition no one could be happy. The lowest would envy the happiness of those who are a little higher, and these would envy the happiness of the highest, and these, again, would envy the happiness of the Blessed Virgin; and she, too, would be unhappy, because she does not possess the glory of the Hypostatic Union, which is the privilege of Jesus Christ alone. The absurdity of all this is a sufficient answer to the question. Each one in heaven is satisfied with his own lot, because it suits himself and no one else. As St.
Augustine says: When a tall man and a little boy are both dressed in a suit of the same precious cloth, each is suited and fitted to his satisfaction. The little boy is neither envious nor unhappy because the tall man has more cloth than he; and he certainly would not exchange with him. So also in heaven. Every one is there satisfied with his own degree of glory, because it suits himself, and gratifies all the rational cravings of his nature. Not only are the lowest without envy, and perfectly satisfied with their degree of glory, but they even rejoice at the higher glory of others. For they see that those who enjoy the highest glory of heaven have deserved it by the heroic virtues they practised while on earth.
Christian soul, I suppose that now you understand something of the degrees of enjoyment in heaven, and that you are filled with n.o.ble ambition to reach a high degree of union with G.o.d. You no doubt desire to see your whole nature so elevated as to have the most perfect enjoyment of G.o.d himself, and of the creatures in store to rejoice the glorified senses of the just. Set to work in good earnest to live a holy life; for it is by so doing that we deserve the highest powers of enjoyment. A few days of labor and struggle, a few days of self-denial, a few days of suffering, and then, the undisturbed possession and enjoyment Of G.o.d himself, and of His beautiful and pure creatures, forever! This is what is in store for them that practise virtue and persevere unto the end.
CHAPTER XVI.
THE GLORY OF JESUS AND MARY.
Before entering upon the contemplation of the excellent glory which surrounds the blessed in heaven, we must endeavor to form a correct idea of G.o.d"s grace, which enabled them to perform the great and n.o.ble actions we are now to consider. They were all, except Jesus and Mary, conceived in sin, and, therefore, subject to the same temptations that daily a.s.sail us. They never could have triumphed and reached the supernatural glory which now surrounds them, had they been left to their own natural strength, or rather, weakness.