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Objection 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.
Objection 2: Further, certain punishments are set down in
opposition to the beatitudes, Lk. 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.
Objection 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) [De Serm. Dom. in Monte i, 1].
Again, abundant fullness is not to be had save in the life to come,
according to Ps. 16:15: "I shall be filled 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 Jn. 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.
On the contrary, 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 answer that, 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.
Reply to Objection 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 Ps. 27:7: "In Him hath my heart
hoped, and I have been helped."
Reply to Objection 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 Mt. 19:29, and Mk. 10:30: "Ye
shall receive a hundred times as much" even "in this time."
Reply to Objection 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 (Jn. 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.
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