CHAPTER IX.

THE LIFE OF THE BLESSED IN HEAVEN.

HAVING examined the glorious gifts with which the risen body is clothed, and seen that it perfects the soul in all her operations; understanding, moreover, that the glorified senses are to contribute their share to the happiness of man-we will now consider the happy life of the Blessed in heaven, including the resurrection. But, remember, it is not a new life that is now to occupy our thoughts. It is a continuation of the same life that was begun the moment the vision of God flashed upon the soul. This heavenly life, which was enjoyed by the soul alone before the resurrection, is now enjoyed by the whole man, in its fulness and perfection.

If you dig in a dry and barren spot, and happen to strike a vein of living water, it bubbles up, overflows, and moistens the surrounding earth, clothing it with beautiful. verdure and smiling flowers. So it is in the resurrection. The life which had been concentrated in the soul alone, overflows to the body, giving to it life, beauty, and glory, and causing it to thrill with inexpressible pleasure. The Beatific Vision, which was the

essential happiness of the soul before the resurrection, is now the essential happiness of man.

In our meditations on the life of Christ, we make ourselves present to the mysteries we are contemplating. We do not look upon them as past, but as actually taking place under our eyes. Thus we see Jesus lying in a manger; we see Him fleeing into Egypt, disputing with the doctors in the temple; we see Him labouring, preaching, and dying upon the Cross. We will endeavour to do the same in our meditations on the life of the Blessed.

Let us, then, transport ourselves in spirit to that great day, which St. John saw, when a mighty angel, coming down from heaven, stood upon the land and sea, and lifting up his hand on high, swore by Him who liveth for ever and ever, that "time should be no more." Then, says St. John, "I saw the dead, great and small, standing in the presence of the throne, and the books were opened, and the dead were judged by those things which were written in the books.

And I heard a great voice from the throne, saying: Behold the tabernacle of God with men, and He will dwell with them, and they shall be His people; and God Himself shall be their God. And He that sat upon the throne said: Behold I make all things new."

Here is a new order of things, in a new * Apoc. xx.

world—a world of beauty and perfection inconceivably greater than the one wherein we now live. This is the world in which we are to live the life of the Blessed. In this chapter we will examine five of its most prominent attributes.

1. First, it is a life of peace. When Jesus was born, the angels sang: “Glory to God in the highest, and on earth peace to men of good will." And when He arose from the dead, His first words to the Apostles were: "Peace be to you." But, though the peace He wished and gave was great; it was not, and, in the existing order of things, could not be perfect. For they still had to battle against the world, the devil, and the flesh. But in heaven that peace is perfect, because it flows immediately from the bosom of God Himself. Besides, none of those things which in this world disturb our peace, can ever enter the kingdom of peace.

We now have perfect peace with God, of whose love for us we no longer doubt, as we may have often done when on earth. We also have peace with ourselves; for those unruly passions which formerly disturbed our peace, no longer exist in our glorified bodies. We enjoy perfect peace with our neighbour; for conflicting interests, envies, and jealousies, which gave rise to dissensions and enmities, have not found and never will find their way into heaven. We also have peace from the devil, who no longer "goeth about like a roaring lion, seeking whom he

may devour." He has found no admittance into the kingdom of peace. We also have peace from our past life; for the sins which so often made us tremble, are washed away in the Blood of Jesus, and are therefore no longer a source of trouble. The remembrance of them rather intensifies our love for the God of mercy, and therefore increases our happiness. We now, also, have peace from our future. That awful future was formerly shrouded in impenetrable darkness, and often filled us with gloomy forebodings. But now the judgment is over; we have heard the consoling sentence: "Come, ye blessed of My Father, possess the kingdom prepared for you, from the foundation of the world." We now gaze undismayed into that bright outspread eternity, wherein we see nothing that can ever disturb our peace. The wish and prayer of St. Paul, expressed to the first Christians, is now completely fulfilled in us: “And the peace of God which surpasseth all understanding, keep your hearts and minds in Christ Jesus."*

This, then, is the first feature of heavenly life, and, as is evident, this peace is absolutely necessary to enjoy the life itself, and whatever else of happiness is in store for the children of God.

2. The life of heaven is one of rest. St. John says: "And I heard a voice from heaven, saying to me, Write: Blessed are

* Philip. iv. 7.

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they that die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labours."* This is one of the most captivating features of heavenly life for the poor, and for all others who laboured much in this world. It also gives the most exquisite consolation to those who, on account of peculiar difficulties in the practice of virtue, have been fatigued and wearied almost unto death. Their whole spiritual life was one of continual labour and struggle, which at times so disheartened them, that they felt strongly tempted to give up all further attempt at Christian perfection, and to seek consolation and rest in the pleasures of this world. Oh, how happy they now are ! How grateful to God, who gave them the grace of final perseverance ! They now enter into their rest, which shall never more be disturbed by toil or struggle. They now live a life of everlasting rest, though not one of inactivity. For, as we have already seen, the life of heaven is not one of inactivity, but one in which every energy of mind and body has its full and free action. As our life in heaven is a participation of the life of God Himself, it must resemble that Divine Life, which, while it is ineffable rest, is ever active and operative in the creation, conservation, and government, not only of our own world, but of those millions of other worlds that shine above our heads. Nevertheless, this Apoc. xiv. 13.