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Objection 1: It would seem that the various mansions are not
distinguished according to the various degrees of charity. For it is
written (Mt. 25:15): "He gave to every one according to his
proper virtue." Now the proper ability of a thing is its natural
power. Therefore the gifts also of grace and glory are distributed
according to the different degrees of natural power.
Objection 2: Further, it is written (Ps. 61:12): "Thou
wilt render to every man according to his works." Now that which is
rendered is the measure of beatitude. Therefore the degrees of
beatitude are distinguished according to the diversity of works and not
according to the diversity of charity.
Objection 3: Further, reward is due to act and not to habit: hence
"it is not the strongest who are crowned but those who engage in the
conflict" (Ethic. i, 8) and "he . . . shall not be crowned
except he strive lawfully." Now beatitude is a reward. Therefore
the various degrees of beatitude will be according to the various
degrees of works and not according to the various degrees of charity.
On the contrary, The more one will be united to God the happier will
one be. Now the measure of charity is the measure of one's union with
God. Therefore the diversity of beatitude will be according to the
difference of charity.
Further, "if one thing simply follows from another thing simply, the
increase of the former follows from the increase of the latter." Now
to have beatitude follows from having charity. Therefore to have
greater beatitude follows from having greater charity.
I answer that, The distinctive principle of the mansions or degrees
of beatitude is twofold, namely proximate and remote. The proximate
principle is the difference of disposition which will be in the
blessed, whence will result the difference of perfection in them in
respect to the beatific operation: while the remote principle is the
merit by which they have obtained that beatitude. In the first way the
mansions are distinguished according to the charity of heaven, which
the more perfect it will be in any one, the more will it render him
capable of the Divine clarity, on the increase of which will depend
the increase in perfection of the Divine vision. In the second way
the mansions are distinguished according to the charity of the way.
For our actions are meritorious, not by the very substance of the
action, but only by the habit of virtue with which they are informed.
Now every virtue obtains its meritorious efficacy from charity [FS,
Question 114, Article 4], which has the end itself for its
object [SS, Question 24, Article 3, ad 1]. Hence the
diversity of merit is all traced to the diversity of charity, and thus
the charity of the way will distinguish the mansions by way of merit.
Reply to Objection 1: In this passage "virtue" denotes not the
natural ability alone, but the natural ability together with the
endeavour to obtain grace [SS, Question 23, Article 8].
Consequently virtue in this sense will be a kind of material
disposition to the measure of grace and glory that one will receive.
But charity is the formal complement of merit in relation to glory,
and therefore the distinction of degrees in glory depends on the degrees
of charity rather than on the degrees of the aforesaid virtue.
Reply to Objection 2: Works in themselves do not demand the payment
of a reward, except as informed by charity: and therefore the various
degrees of glory will be according to the various degrees of charity.
Reply to Objection 3: Although the habit of charity or of any
virtue whatever is not a merit to which a reward is due, it is none the
less the principle and reason of merit in the act: and consequently
according to its diversity is the diversity of rewards. This does not
prevent our observing a certain degree of merit in the act considered
generically, not indeed in relation to the essential reward which is
joy in God, but in relation to some accidental reward, which is joy
in some created good.
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