Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Prima Secundae·Q69. The beatitudes
Source context
- Theme
- The beatitudes as stages of spiritual transformation and conditions of blessedness
- Soul-faculty
- Consciousness Soul
Steiner
- GA 118, 1910-03-15Steiner analyzes the fifth beatitude as structurally distinct because its subject and predicate are identical, reflecting the ego's self-development within itself.
- GA 123, 1910-09-09Steiner argues the beatitudes must be understood as applying specifically to the Christ-filled ego, and that their graduated enhancement describes stages of ego-conscious initiation.
- GA 246, 1910-02-13Steiner maps the beatitudes onto the higher members of human nature — manas, buddhi, and atma — identifying particular beatitudes with states belonging to those higher principles.
- GA 90b, 1905-10-22Steiner addresses how the beatitudes of the Sermon on the Mount are to be understood, treating them as esoteric spiritual conditions rather than merely ethical exhortations.
- GA 90b, 1905-12-02Steiner begins a direct explication of the first beatitude in the context of self-knowledge and God-knowledge.
- GA 91, 1904-08-20Steiner identifies the beatitudes as an exposition of nine virtues arranged in a pattern of 3×3, situating them within a schema of inner and outer evolution.
- GA 58, 1909-12-02Steiner places the beatitudes of the Sermon on the Mount in structural parallel with Buddhist beatitudes, treating both as esoteric descriptions of soul metamorphosis, while maintaining their distinct spiritual contexts.
Cross-tradition
- Buddhist eightfold path / beatitudesThe graduated structure of Buddhist beatitudes — stages of inner purification leading to liberation — shows cross-tradition congruence with the Matthean beatitudes as sequential conditions of blessedness, a parallel Steiner himself notes while preserving the distinct impulses of each tradition.
- Neoplatonic henology (Plotinus, Proclus)Neoplatonic accounts of the soul's ascent through purificatory virtues toward union with the One show cross-tradition congruence with Aquinas's beatitudes as ordered movements of the rational soul toward its final end in the divine good.
Q69. The beatitudes
Article 1
[I-II.q.69.a.1.arg.1] It would seem that the beatitudes do not differ from the virtues and gifts. For Augustine (De Serm. Dom. in Monte i, 4) assigns the beatitudes recited by Matthew (v 3, seqq.) to the gifts of the Holy Ghost; and Ambrose in his commentary on Luke 6:20, seqq., ascribes the beatitudes mentioned there, to the four cardinal virtues. Therefore the beatitudes do not differ from the virtues and gifts.
[I-II.q.69.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod beatitudines a virtutibus et donis non distinguentur. Augustinus enim, in lib. I De serm. Dom. in monte, cap. iv, col. 1234, t. 3, attribuit beatitudines in Matth., v, enumeratas donis Spiritus sancti. Ambrosius autem, lib. V Super Lucam, § 49, col. 1734, t. 2, attribuit beatitudines ibi enumeratas quatuor virtutibus cardinalibus. Ergo beatitudines non distinguentur a virtutibus et donis.
[I-II.q.69.a.1.arg.2] Further, there are but two rules of the human will: the reason and the eternal law, as stated above (19, 3; 21, 1). Now the virtues perfect man in relation to reason; while the gifts perfect him in relation to the eternal law of the Holy Ghost, as is clear from what has been said (68, A1,3, seqq.). Therefore there cannot be anything else pertaining to the rectitude of the human will, besides the virtues and gifts. Therefore the beatitudes do not differ from them.
[I-II.q.69.a.1.arg.2] 2. Præterea, humanæ voluntatis non est nisi duplex regula, scilicet ratio et lex æterna, ut supra dictum est. Sed virtutes perficiunt hominem in ordine ad rationem, dona autem in ordine ad legem æternam Spiritus sancti, ut ex dictis patet. Ergo non potest esse aliquid aliud pertinens ad rectitudinem voluntatis humanæ præter virtutes et dona. Non ergo beatitudines ab eis distinguuntur.
[I-II.q.69.a.1.arg.3] Further, among the beatitudes are included meekness, justice, and mercy, which are said to be virtues. Therefore the beatitudes do not differ from the virtues and gifts.
[I-II.q.69.a.1.arg.3] 3. Præterea, in enumeratione beatitudinum ponitur mititas et justitia et misericordia, quæ dicuntur esse quædam virtutes. Ergo beatitudines non distinguuntur a donis et virtutibus.
[I-II.q.69.a.1.sc] Certain things are included among the beatitudes, that are neither virtues nor gifts, e.g. poverty, mourning, and peace. Therefore the beatitudes differ from the virtues and gifts.
[I-II.q.69.a.1.sc] Sed contra est, quod quædam enumerantur inter beatitudines, quæ nec sunt virtutes nec dona, sicut paupertas et luctus et pax. Differunt ergo beatitudines a virtutibus et a donis.
[I-II.q.69.a.1.co] As stated above (2, 7; 3, 1), happiness is the last end of human life. Now one is said to possess the end already, when one hopes to possess it; wherefore the Philosopher says (Ethic. i, 9) that "children are said to be happy because they are full of hope"; and the Apostle says (Romans 8:24): "We are saved by hope." Again, we hope to obtain an end, because we are suitably moved towards that end, and approach thereto; and this implies some action. And a man is moved towards, and approaches the happy end by works of virtue, and above all by the works of the gifts, if we speak of eternal happiness, for which our reason is not sufficient, since we need to be moved by the Holy Ghost, and to be perfected with His gifts that we may obey and follow him. Consequently the beatitudes differ from the virtues and gifts, not as habit, but as act from habit.
[I-II.q.69.a.1.co] Respondeo dicendum, quod, sicut supra dictum est, beatitudo est ultimus finis humanæ vitæ. Dicitur autem aliquis jam finem habere propter spem finis obtinendi. Unde et Philosophus dicit in I Ethic., c. 1x, ad fin., quod « pueri dicuntur beati propter spem; » et Apostolus dicit Rom., viii, 24: Spe salvi facti sumus. Spes autem de fine consequendo insurgit ex hoc quod aliquid convenienter movetur ad finem, et appropinquat ad ipsum; quod quidem fit per aliquam actionem. Ad finem autem beatitudinis movetur aliquis et appropinquat per operationes virtutum, et praecipue per operationes donorum, si loquamur de beatitudine æterna, ad quam ratio non sufficit, sed in eam inducit Spiritus sanctus, ad cujus obedientiam et sequelam per dona perficimur. Et ideo beatitudines distinguuntur qui dem a virtutibus et donis, non sicut habitus ab eis distincti, sed sicut actus distinguuntur ab habitibus.
[I-II.q.69.a.1.ad.1] Augustine and Ambrose assign the beatitudes to the gifts and virtues, as acts are ascribed to habits. But the gifts are more excellent than the cardinal virtues, as stated above (Question 68, Article 8). Wherefore Ambrose, in explaining the beatitudes propounded to the throng, assigns them to the cardinal virtues, whereas Augustine, who is explaining the beatitudes delivered to the disciples on the mountain, and so to those who were more perfect, ascribes them to the gifts of the Holy Ghost.
[I-II.q.69.a.1.ad.1] Ad primum ergo dicendum, quod Augustinus et Ambrosius attribuunt beatitudines donis et virtutibus, sicut actus attribuuntur habitibus. Dona autem sunt eminentiora virtutibus cardinalibus, ut supra dictum est. Et ideo Ambrosius, exponens beatitudines turbis propositas, attribuit eas virtutibus cardinalibus; Augustinus autem, exponens beatitudines discipulis propositas in monte, tanquam perfectioribus, attribuit eas donis Spiritus sancti.
[I-II.q.69.a.1.ad.2] This argument proves that no other habits, besides the virtues and gifts, rectify human conduct.
[I-II.q.69.a.1.ad.2] Ad secundum dicendum, quod ratio illa probat quod non sunt alii habitus rectificantes humanam vitam præter virtutes et dona.
[I-II.q.69.a.1.ad.3] Meekness is to be taken as denoting the act of meekness: and the same applies to justice and mercy. And though these might seem to be virtues, they are nevertheless ascribed to gifts, because the gifts perfect man in all matters wherein the virtues perfect him, as stated above (Question 68, Article 2).
[I-II.q.69.a.1.ad.3] Ad tertium dicendum, quod mititas accipitur pro actu mansuetudinis. Et similiter dicendum est de justitia et misericordia. Et quamvis hæc videantur esse virtutes, attribuuntur tamen donis, quia etiam dona perficiunt homines circa omnia circa quæ perficiunt virtutes, ut dictum est.
Article 2
[I-II.q.69.a.2.arg.1] It would seem that the rewards assigned to the beatitudes do not refer to this life. Because some are said to be happy because they hope for a reward, as stated above (Article 1). Now the object of hope is future happiness. Therefore these rewards refer to the life to come.
[I-II.q.69.a.2.arg.2] Further, certain punishments are set down in opposition to the beatitudes, Luke 6:25, where we read: "Woe to you that are filled; for you shall hunger. Woe to you that now laugh, for you shall mourn and weep." Now these punishments do not refer to this life, because frequently men are not punished in this life, according to Job 21:13: "They spend their days in wealth." Therefore neither do the rewards of the beatitudes refer to this life.
[I-II.q.69.a.2.arg.2] 2. Præterea, Luc, vi, 25, ponuntur quædam pœnæ per oppositum ad beatitudines, cum dicitur: Væ vobis qui saturati estis, quia esurietis; væ vobis qui ridetis nunc, quia lugebitis et flebitis. Sed istæ pœnæ non intelliguntur in hac vita, quia frequenter homines in hac vita non puniuntur, secundum illud Job, xxi, 13: Ducunt in bonis dies suos. Ergo nec præmia beatitudinum pertinent ad hanc vitam.
[I-II.q.69.a.2.arg.3] Further, the kingdom of heaven which is set down as the reward of poverty is the happiness of heaven, as Augustine says (De Civ. Dei xix) [Cf. De Serm. Dom. in Monte i, 1. Again, abundant fullness is not to be had save in the life to come, according to Psalm 16:15: "I shall be filled [Douay: 'satisfied'] when Thy glory shall appear." Again, it is only in the future life that we shall see God, and that our Divine sonship will be made manifest, according to 1 John 3:2: "We are now the sons of God; and it hath not yet appeared what we shall be. We know that, when He shall appear, we shall be like to Him, because we shall see Him as He is." Therefore these rewards refer to the future life.
[I-II.q.69.a.2.arg.3] 3. Præterea, regnum cælorum, quod ponitur præmium paupertatis, est beatitudo cælestis, ut Augustinus dicit in lib. I De serm. Dom. in monte, cap. 1, col. 1234, t. 3. Plena etiam saturitas nonnisi in futura vita habetur, secundum illud psal. xvi, 15: Sa- 1 Ita cod.; Juxta Scotum, beatitudines sunt habituum virtutum gradus.
[I-II.q.69.a.2.sc] Augustine says (De Serm. Dom. in Monte i, 4): "These promises can be fulfilled in this life, as we believe them to have been fulfilled in the apostles. For no words can express that complete change into the likeness even of an angel, which is promised to us after this life."
[I-II.q.69.a.2.sc] Sed contra est quod Augustinus dicit in lib. I De serm. Dom. in monte, cap. IV, col. 1235, t. 3: « Ista quidem in hac vita possunt compleri, sicut completa esse in apostolis credimus; nam illa omnimoda in angelicam formam mutatio, quæ post hanc vitam promittitur, nullis verbis exponi po-test. »
[I-II.q.69.a.2.co] Expounders of Holy Writ are not agreed in speaking of these rewards. For some, with Ambrose (Super Luc. v), hold that all these rewards refer to the life to come; while Augustine (De Serm. Dom. in Monte i, 4) holds them to refer to the present life; and Chrysostom in his homilies (In Matth. xv) says that some refer to the future, and some to the present life.
In order to make the matter clear we must take note that hope of future happiness may be in us for two reasons. First, by reason of our having a preparation for, or a disposition to future happiness; and this is by way of merit; secondly, by a kind of imperfect inchoation of future happiness in holy men, even in this life. For it is one thing to hope that the tree will bear fruit, when the leaves begin to appear, and another, when we see the first signs of the fruit.
Accordingly, those things which are set down as merits in the beatitudes, are a kind of preparation for, or disposition to happiness, either perfect or inchoate: while those that are assigned as rewards, may be either perfect happiness, so as to refer to the future life, or some beginning of happiness, such as is found in those who have attained perfection, in which case they refer to the present life. Because when a man begins to make progress in the acts of the virtues and gifts, it is to be hoped that he will arrive at perfection, both as a wayfarer, and as a citizen of the heavenly kingdom.
[I-II.q.69.a.2.co] Respondeo dicendum, quod circa ista præmia expositores sacræ Scripturæ diversimode sunt locuti: quidam enim omnia ista præmia ad futuram beatitudinem pertinere dicunt, sicut Ambrosius, lib. V Super Lucam, § 61, col. 1738, t. 2. Augustinus vero, loc. sup. cit., dicit ea ad præsentem vitam pertinere. Chrysostomus autem in suis homiliis, Hom. xv in Matth., col. 484, etc., t. 41, quædam eorum dicit pertinere ad futuram vitam, quædam autem ad præsentem. Ad cujus evidentiam considerandum est, quod spes futuræ beatitudinis potest esse in nobis propter duo: primo quidem propter aliquam præparationem vel dispositionem ad futuram beatitudinem, quod est per modum meriti; alio modo per quamdam inchoationem imperfectam futuræ beatitudinis in viris sanctis etiam in hac vita. Aliter enim habetur spes fructificationis arboris, cum virescit frondibus; et aliter, cum jam primordia fructuum incipiunt apparere. Sic igitur ea quæ in beatitudinibus tanguntur tanquam merita, sunt quædam preparationes vel dispositiones ad beatitudinem vel perfectam vel inchoatam; ea vero quæ ponuntur tanquam præmia, possunt esse vel ipsa beatitudo perfecta, et sic pertinent ad futuram vitam; vel aliqua inchoatio beatitudinis, sicut est in viris sanctis, et sic præmia pertinent ad præsentem vitam. Cum enim aliquis incipit proficere in actibus virtutum et donorum, potest sperari de eo quod perveniet ad perfectionem viæ et ad perfectionem patriæ.
[I-II.q.69.a.2.ad.1] Hope regards future happiness as the last end: yet it may also regard the assistance of grace as that which leads to that end, according to Psalm 27:7: "In Him hath my heart hoped, and I have been helped."
[I-II.q.69.a.2.ad.1] Ad primum ergo dicendum, quod spes est de futura beatitudine sicut de ultimo fine; potest etiam esse de auxilio gratiae, sicut de eo quod ducit ad finem, secundum illud psal. XXVII, 7: In Deo speravit cor meum, et adjutus sum.
[I-II.q.69.a.2.ad.2] Although sometimes the wicked do not undergo temporal punishment in this life, yet they suffer spiritual punishment. Hence Augustine says (Confess. i): "Thou hast decreed, and it is so, Lord--that the disordered mind should be its own punishment." The Philosopher, too, says of the wicked (Ethic. ix, 4) that "their soul is divided against itself . . . one part pulls this way, another that"; and afterwards he concludes, saying: "If wickedness makes a man so miserable, he should strain every nerve to avoid vice." In like manner, although, on the other hand, the good sometimes do not receive material rewards in this life, yet they never lack spiritual rewards, even in this life, according to Matthew 19:29, and Mark 10:30: "Ye shall receive a hundred times as much" even "in this time."
[I-II.q.69.a.2.ad.2] Ad secundum dicendum, quod mali, etsi interdum in hac vita temporales pœnas non patiantur, patiuntur tamen spirituales. Unde Augustinus dicit in I Confess., cap. XII, col. 670, t. 4: « Jussisti, Domine, et sic est, ut pœna sua sibi sit inordinatus animus. » Et Philosophus dicit in IX Ethic., cap. IV, sub fin., de malis, quod « contendit ipsorum anima, hoc quidem huc trahit, illud autem illuc; » et postea concludit: « Si autem sic miserum est malum esse, fugienda est malitia intense. » Et similiter e converso boni, etsi in hac vita quandoque non habeant corporalia præmia, nunquam tamen deficiunt a spiritualibus etiam in hac vita, secundum illud Matth., xIX, 29, et Marc., x, 30: Centuplum accipiet..., etiam in hoc sæculo.
[I-II.q.69.a.2.ad.3] All these rewards will be fully consummated in the life to come: but meanwhile they are, in a manner, begun, even in this life. Because the "kingdom of heaven," as Augustine says (De Civ. Dei xiv; Cf. De Serm. Dom. in Monte, i, 1), can denote the beginning of perfect wisdom, in so far as "the spirit" begins to reign in men. The "possession" of the land denotes the well-ordered affections of the soul that rests, by its desire, on the solid foundation of the eternal inheritance, signified by "the land." They are "comforted" in this life, by receiving the Holy Ghost, Who is called the "Paraclete," i.e. the Comforter. They "have their fill," even in this life, of that food of which Our Lord said (John 4:34): "My meat is to do the will of Him that sent Me." Again, in this life, men "obtain" God's "Mercy." Again, the eye being cleansed by the gift of understanding, we can, so to speak, "see God." Likewise, in this life, those who are the "peacemakers" of their own movements, approach to likeness to God, and are called "the children of God." Nevertheless these things will be more perfectly fulfilled in heaven.
[I-II.q.69.a.2.ad.3] Ad tertium dicendum, quod omnia illa præmia perfecte quidem consummabuntur in vita futura, sed interim etiam in hac vita quodammodo inchoantur. Nam regnum cælorum, ut Augustinus dicit, loc. cit. in corp., potest intelligi perfectæ sapientiæ initium, secundum quod incipit in eis spiritus regnare. Possessio etiam terræ significat affectum bonum animæ requiescentis per desiderium in stabilitate hereditatis perpetuæ per terram significatæ. Consolantur autem in hac vita, Spiritum sanctum, qui « Paracletus, » id est, consolator, dicitur, participando. Saturantur etiam in hac vita illo cibo de quo Dominus dicit, Joan., IV, 34: Meus cibus est ut faciam voluntatem Patris mei. In hac etiam vita consequuntur homines misericordiam Dei; in hac etiam vita, purgato oculo per donum intellectus, Deus quodammodo videri potest; similiter etiam in hac vita qui motus suos pacificant ad similitudinem Dei accedentes filii Dei nominantur. Tamen hæc perfectius erunt in patria.
Article 4
[I-II.q.69.a.4.arg.1] It would seem that the rewards of the beatitudes are unsuitably enumerated. Because the kingdom of heaven, which is eternal life, contains all good things. Therefore, once given the kingdom of heaven, no other rewards should be mentioned.
[I-II.q.69.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod præmia beatitudinum inconvenienter enumerentur. In regno enim cælorum, quod est vita æterna, bona omnia continentur. Posito ergo regno cælorum, non oportuit alia præmia ponere.
[I-II.q.69.a.4.arg.2] Further, the kingdom of heaven is assigned as the reward, both of the first and of the eighth beatitude. Therefore, on the same ground it should have been assigned to all.
[I-II.q.69.a.4.arg.2] 2. Præterea, regnum cælorum ponitur pro præmio et in prima beatitudine et in cælo et in terra; Sexta huic petitioni: adveniat regnum tuum; Septima huic petitioni: sanctificetur nomen tuum. Prima exsufflat spiritum superbiæ, secunda spiritum invidiæ, tertia spiritum iræ, quarta spiritum acediæ, quinta spiritum avaritiæ, sexta vitium gu-læ, septima spiritum luxuriæ. — Hæc ex Hugone a S. Charo qui mentem suam fusius evolvit. Secundum autem Albertum Magnum: « Attende quod Lucas non ponit nisi quatuor beatitudines, cum Matthæus ponat octo. Lucas enim non ponit aliquam nisi quæ actum habet respectu æternitatis, et nullam ponit penes actum specialis virtutis. Matthæus autem ponit et istas, et quæ penes quas-dam speciales virtutes accipiuntur. Paupertas enim non est specialis virtus, sed potius consideratio quod nihil præsentium præstet sufficientiam. Et ideo suspirat ad alia bona tanquam in præsentibus insufficiens et destituta. Esuries autem est ad vere reficiens bonum, et luctus ad vere consolans. Per-secutionis autem sufferentia non tam fortitudinis est quam etiam fortissimi affectus illius boni ditantis et reficientis etiam, consolantis ne amittatur id quod habetur de ipso. Matthæus autem considerat tam ista quam ea quæ disponunt ad ipsa, sicut mansuetudo, quæ disponit ad patientiam; misericordia, quæ disponit ad luctum compassionis; munditia cordis, quæ disponit ad visionem vere ditantis et lætificantis; pacificatio, quæ æquanimitatem dat in adversis. Talia autem non considerat Lucas, qui non nisi perfectissima colligit. » octava. Ergo eadem ratione debuit poni in omnibus.
[I-II.q.69.a.4.arg.3] Further, the beatitudes are arranged in the ascending order, as Augustine remarks (De Serm. Dom. in Monte i, 4): whereas the rewards seem to be placed in the descending order, since to "possess the land" is less than to possess "the kingdom of heaven." Therefore these rewards are unsuitably enumerated.
[I-II.q.69.a.4.arg.3] 3. Præterea, in beatitudinibus proceditur ascendendo, sicut Augustinus dicit lib I De serm. Dom. in monte, cap. iv, col. 1234, t. 3. In præmiis autem videtur procedi descendendo; nam possessio terræ est minus quam regnum cælorum. Ergo inconvenient hujusmodi præmia assignantur.
[I-II.q.69.a.4.sc] stands the authority of Our Lord Who propounded these rewards.
[I-II.q.69.a.4.sc] Sed contra est auctoritas ipsius Domini præmia hujusmodi proponentis.
[I-II.q.69.a.4.co] These rewards are most suitably assigned, considering the nature of the beatitudes in relation to the three kinds of happiness indicated above (Article 3). For the first three beatitudes concerned the withdrawal of man from those things in which sensual happiness consists: which happiness man desires by seeking the object of his natural desire, not where he should seek it, viz. in God, but in temporal and perishable things. Wherefore the rewards of the first three beatitudes correspond to these things which some men seek to find in earthly happiness. For men seek in external things, viz. riches and honors, a certain excellence and abundance, both of which are implied in the kingdom of heaven, whereby man attains to excellence and abundance of good things in God. Hence Our Lord promised the kingdom of heaven to the poor in spirit. Again, cruel and pitiless men seek by wrangling and fighting to destroy their enemies so as to gain security for themselves. Hence Our Lord promised the meek a secure and peaceful possession of the land of the living, whereby the solid reality of eternal goods is denoted. Again, men seek consolation for the toils of the present life, in the lusts and pleasures of the world. Hence Our Lord promises comfort to those that mourn.
Two other beatitudes belong to the works of active happiness, which are the works of virtues directing man in his relations to his neighbor: from which operations some men withdraw through inordinate love of their own good. Hence Our Lord assigns to these beatitudes rewards in correspondence with the motives for which men recede from them. For there are some who recede from acts of justice, and instead of rendering what is due, lay hands on what is not theirs, that they may abound in temporal goods. Wherefore Our Lord promised those who hunger after justice, that they shall have their fill. Some, again, recede from works of mercy, lest they be busied with other people's misery. Hence Our Lord promised the merciful that they should obtain mercy, and be delivered from all misery.
The last two beatitudes belong to contemplative happiness or beatitude: hence the rewards are assigned in correspondence with the dispositions included in the merit. For cleanness of the eye disposes one to see clearly: hence the clean of heart are promised that they shall see God. Again, to make peace either in oneself or among others, shows a man to be a follower of God, Who is the God of unity and peace. Hence, as a reward, he is promised the glory of the Divine sonship, consisting in perfect union with God through consummate wisdom.
[I-II.q.69.a.4.co] Respondeo dicendum, quod præmia ista convenientissime assignantur, considerata conditione beatitudinum secundum tres beatitudines supra assignatas. Tres enim primæ beatitudines accipiuntur per retractionem ab his in quibus voluptuosa beatitududo consistit, quam homo desiderat, quærens id quod naturaliter desideratur, non ubi quærere debet, scilicet in Deo, sed in rebus temporalibus et caducis; et ideo præmia trium primarum beatitudinum accipiuntur secundum ea quæ in beatitudine terrena aliqui quærunt. Quærunt enim homines in rebus exterioribus, scilicet divitiis et honoribus, excellentiam quamdam et abundantiam: quorum utrumque importat regnum cælorum, per quod homo consequitur excellentiam et abundantiam bonorum in Deo; et ideo regnum cælorum Dominus pauperibus spiritu repromisit. Quærunt autem homines feroces et immites per litigia et bella securitatem sibi acquirere, inimicos suos destruendo; unde Dominus repromisit mitibus securam et quietam possessionem terræ viventium, per quam significatur soliditas æternorum bonorum. Quærunt autem homines in concupiscentiis et delectationibus mundi habere consolationem contra præsentis vitæ labores; et ideo Dominus consolationem vitæ lugentibus repromittit. Aliæ vero duæ beatitudines pertinent ad opera activæ beatitudinis quæ sunt opera virtutum ordinantium hominem ad proximum; a quibus operibus aliqui retrahuntur propter inordinatum amorem proprii boni; et ideo Dominus attribuit illa præmia his beatitudinibus, propter quæ homines ab eis discedunt. Discedunt enim aliqui ab operibus justitiæ non reddentes debitum, sed potius aliena rapientes, ut bonis temporalibus repleantur; et ideo Dominus esurientibus justitiam saturitatem repromisit. Discedunt etiam aliqui ab operibus misericordiae, ne se immisceant miseriis alienis; et ideo Dominus misericordibus repromittit misericordiam per quam ab omni miseria liberentur. Aliæ vero duæ ultimæ beatitudines pertinent ad contemplativam felicitatem seu beatitudinem; et ideo secundum convenientiam dispositionum quæ ponuntur in merito præmia redduntur. Nam munditia oculi disponit ad clare videndum; unde mundis corde divina visio repromittitur. Constituere vero pacem vel in seipso, vel inter alios, manifestat hominem esse Dei imitatorem, qui est Deus unitatis et pacis; et ideo pro præmio redditur ei gloria divinæ filiationis, quæ est in perfecta conjunctione ad Deum per sapientiam consummatam.
[I-II.q.69.a.4.ad.1] As Chrysostom says (Hom. xv in Matth.), all these rewards are one in reality, viz. eternal happiness, which the human intellect cannot grasp. Hence it was necessary to describe it by means of various boons known to us, while observing due proportion to the merits to which those rewards are assigned.
[I-II.q.69.a.4.ad.1] Ad primum ergo dicendum, quod, sicut Chrysostomus dicit Hom. xv in Matth., § v, col. 488, t. 11, omnia præmia ista unum sunt in re, scilicet beatitudo æterna, quam intellectus humanus non capit: et ideo oportuit quod per diversa bona nobis nota describeretur, observata convenientia ad merita, quibus præmia attribuuntur.
[I-II.q.69.a.4.ad.2] Just as the eighth beatitude is a confirmation of all the beatitudes, so it deserves all the rewards of the beatitudes. Hence it returns to the first, that we may understand all the other rewards to be attributed to it in consequence. Or else, according to Ambrose (Super Luc. v), the kingdom of heaven is promised to the poor in spirit, as regards the glory of the soul; but to those who suffer persecution in their bodies, it is promised as regards the glory of the body.
[I-II.q.69.a.4.ad.2] Ad secundum dicendum, quod, sicut octava beatituduo est firmitas quædam omnium beatitudinum, ita debentur ei omnium beatitudinum præmia; et ideo redit ad caput, ut intelligantur ei consequenter omnia præmia attribui. Vel secundum Ambrosium, lib. V In Luc., § 61, col. 1738, t. 2, pauperibus spiritu repromittitur regnum cælorum quantum ad gloriam animæ, sed passis persecutionem in corpore quantum ad gloriam corporis.
[I-II.q.69.a.4.ad.3] The rewards are also arranged in ascending order. For it is more to possess the land of the heavenly kingdom than simply to have it: since we have many things without possessing them firmly and peacefully. Again, it is more to be comforted in the kingdom than to have and possess it, for there are many things the possession of which is accompanied by sorrow. Again, it is more to have one's fill than simply to be comforted, because fulness implies abundance of comfort. And mercy surpasses satiety, for thereby man receives more than he merited or was able to desire. And yet more is it to see God, even as he is a greater man who not only dines at court, but also sees the king's countenance. Lastly, the highest place in the royal palace belongs to the king's son.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[I-II.q.69.a.4.ad.3] Ad tertium dicendum, quod etiam præmia secundum additionem se habent ad invicem; nam plus est possidere terram regni cælorum, quam simpliciter habere; multa enim habemus quæ non firmiter et pacifice possidemus. Plus est etiam consolari in regno, quam habere et possidere; multa enim cum dolore possidemus. Plus est etiam saturari, quam simpliciter consolari; nam saturitas abundantiam consolationis importat. Misericordia vero excedit saturitatem, ut plus scilicet homo accipiat quam meruerit vel desiderare potuerit. Adhuc autem majus est Deum videre; sicut major est qui in curia regis non solum prandet, sed etiam faciem regis videt; summam autem dignitatem in domo regia filius regis habet. Scilicet edit. Vivès. QUÆST. LXIX, ART. IV, ET QUÆST. LXX, ART. I.
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