|
Objection 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.
Objection 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.
Objection 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.
On the contrary, stands the authority of Our Lord Who propounded
these rewards.
I answer that, 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.
Reply to Objection 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.
Reply to Objection 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.
Reply to Objection 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.
|
|