are so many elements essential to its integrity and perfection. These are, first, the sight or vision of God; second, the love of God; and third, the enjoyment of God. These three acts, though really distinct from each other, are not separable; for, if even one of them be excluded, the Beatific Vision no longer exists in its integrity. We will now say a few words on each of these constituents of heavenly bliss.

1. First, the sight or vision of God means that the intellect - which is the noblest faculty of the soul-is suddenly elevated by the light of glory, and enabled to see God as He is, by a clear and unclouded perception of His Divine Essence. It is, therefore, a vision in which the soul sees God, face to face; not indeed with the eyes of the body, but with the intellect. For God is a Spirit, and cannot be seen with material eyes. And if our bodily eyes were necessary for that vision, we could not see God until the day of judgment; for it is only then that our eyes will be restored to us. Hence, it is the soul that sees God; but then, she sees Him more clearly and perfectly than she can now see anything with her material eyes.

This vision of God is an intellectual act by which the soul is filled to overflowing with an intuitive knowledge of God; a knowledge so perfect and complete that all the knowledge of Him attainable, in this world, by prayer and study, is like the

feeble glimmer of the lamp compared to the dazzling splendour of the noonday

sun.

This perfect vision, or knowledge of God, is not only the first essential element of the Beatific Vision, but it is, moreover, the very root or fountain-head of the other acts which are necessary for its completeness. Thus we say of the sun that he is the source of the light, heat, life, and beauty of this material world; for, if he were blotted out from the heavens, this now beautiful world would, in one instant, be left the dark and silent grave of every living creature. This is only a faint image of the darkness and sadness which would seize upon the Blessed, could we suppose that God would at any time withdraw from them the clear and unclouded vision of Himself. Therefore, we say that the vision of the Divine Essence is the root or source of the Beatific Vision.

Yet, although this is true, it does not follow that the vision of the Divine Essence constitutes the whole Beatific Vision; for the human mind cannot rest satisfied with knowledge alone, how perfect soever it may be. It must also love and enjoy the object of its knowledge. Therefore, the vision of God produces the two other acts which we will now briefly consider.*

* "Dico I. Essentiam beatitudinis formalis primo ac principaliter consistere in clara Dei visione, in qua, quasi in fonte ac radice, tota beatitudinis perfectio continetur. Est enim præcipua ac

2. The second element of the Beatific Vision is an act of perfect and inexpressible love. It is the sight or knowledge of God as He is that produces this love; because it is impossible for the soul to see God in, His Divine beauty, goodness, and unspeakable love for her without loving Him with all the power of her being. It were easier to go near an immense fire and not feel the heat, than to see God in His very essence, and yet not to be inflamed with Divine love. It is, therefore, a necessary act; that is, one which the Blessed could not possibly withhold, as we now can do in this world. For, with our imperfect vision of God, as He is reflected from the mirror of creation, we can, and unfortunately do, withhold our love from Him-even when the light of faith is superadded to the knowledge we may have of Him from the teachings of nature. Not so in heaven. There, the Blessed see God as He is; and, therefore, they love Him spontaneously, intensely, and supremely.

3. The third element of the Beatific Vision is an act of excessive joy, which proceeds spontaneously from both the vision and the

perfectissima animæ operatio in ratione consecutionis finis ultimi, et immediatè cum ipsius conjunctione ac forma essentialiter distinguens statum beatum a non beato. Tamen, dico 2: Amor charitatis et amicitiæ divinæ est simpliciter necessarius, ut homo sit supernaturaliter perfectè beatus: atque ita absolute est de ipsius beatitudinis essentia" (Suarez, De Beat. Disput. vii.)

love of God. It is an act by which the soul rejoices in the possession of God, Who is the Supreme Good. He is her own God, her own possession, and in the enjoyment of Him her cravings for happiness are completely gratified. Evidently, then, the Beatific Vision necessarily includes the possession of God; for without it, this last act could have no existence, and the happiness of the Blessed would not be complete, could we suppose it to have existence at all. A moment's reflection will make this as evident as the light of day.

A beggar, for instance, gazes upon a magnificent palace, filled with untold wealth, and all that can gratify sense. Does the mere sight of it make him happy? It certainly does not, because it is not, and never can be, his. He may admire its grand architecture and exquisite workmanship, and thus receive some trifling pleasure; but, as he can never call that palace nor its wealth his own, the mere gazing upon it, and even loving its beauty, can never render him happy. For this, the possession of it is essential.

Again, the starving beggar gazes upon the rich man's table loaded with every imaginable luxury. Does that mere sight relieve the pangs of hunger? It certainly does not. It rather adds to his wretchedness, by intensifying his hunger, without satisfying its cravings. Even so would it be in heaven, could we suppose a soul admitted there, and

allowed to gaze upon the beauty of God, while she cannot possess or enjoy Him. Such a sight would be no Beatific Vision for her. The possession of God is, therefore, absolutely necessary in order that the soul may enjoy Him, and rest in Him as her last end. Hence the act of seeing God is also the act by which the Blessed possess God, and enter into the joy of their Lord.*

But this is not yet all. We have been considering the acts by which the soul appropriates God to herself; meanwhile, we must not forget that the active concurrence of God is as essential in the Beatific Vision as the action of the creature. The Beatific Vision means, therefore, that God not only enables the soul to see Him in all His surpassing beauty, but also that He takes her to His bosom as a beloved child, and bestows upon her the happiness which mortal eye cannot see. It means, furthermore, that God unites the soul to Himself in so wonderful and intimate a manner, that, without losing her created nature or personal identity, she is transformed into God, according to the forcible expression of St. Peter, when

* "Si generatim loquamur, verum est quod visio, ut visio, non sit possessio. Nam visio, ut sic, solum dicit claram cognitionem objecti visi. Possessio autem significat habere et tenere objectum, eo modo, quo natum est haberi et teneri. Jam vero, quia Deus non aliter potest a nobis haberi et teneri quam per visionem, ideo fit ut visio sortiatur nomen et officium possessionis respectu Dei" (Becanus, De Beat. q. 3).