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631. Quaeritur 1. quid hic veniat nomine dotis. Metaphora hujus vocis (dos) interdum habet generalem et absolutam significationem, quomodo quaelibet perfectio, et ornamentum viae dicitur dos ejus: sic enim qui pollet ingenio, etc., dici solet ornatus magnis dotibus. Interdum vero sumitur haec vox ex speciali metaphora matrimonii, id enim quod datur sponsae in matrimonio ad sustentanda illius onera, solet dotis nomine appellari, et hinc translata est metaphora ad animam beatam, ut D. Thomas, in 4. dist. 49. art. 1., et ibi caeteri theologi, et habet fundamentum in Scriptura sacra, nam unio animae cum Deo per charitatem, et justitiam desponsatio dicitur, 2. Cor. 11.: "Despondi enim vos uni viro virginem castam exhibere Christo," et Ephes. 6.: "Sacramentum hoc magnum est, ego autem dico in Christo et Ecclesia."
631. It is asked, 1. what is meant here by the name of dowry. The metaphor of this word, dowry, sometimes has a general and absolute signification, in the way that any perfection and ornament of the way is called its dowry. Thus one who excels in talent, etc., is customarily said to be adorned with great endowments. But sometimes this word is taken from the special metaphor of marriage; for that which is given to the bride in marriage for sustaining its burdens is customarily called by the name of dowry. And from here the metaphor has been transferred to the blessed soul, as St. Thomas says in book 4, distinction 49, article 1, and the other theologians there; and it has its foundation in Sacred Scripture, for the union of the soul with God through charity and justice is called espousal, 2 Corinthians 11: "For I espoused you to one husband, to present you as a chaste virgin to Christ," and Ephesians 6: "This is a great sacrament, but I speak in Christ and in the Church."
632. Quamvis autem spirituale connubium animae cum Christo sponso contrahatur etiam in hac vita juxta illud Oseae 2. 20.: "Sponsabo te mihi in fide;" attamen "dotes," inquit D. Thomas sup. q. 95. a. 1. ad 4., "non consueverunt assignari sponsae, quando desponsatur, sed quando in domum sponsi traducitur, ut praesentialiter sponsum habeat. Quamdiu autem in hac vita sumus, peregrinamur a Domino; Corinth. 5. 6. Et ideo dona quae sanctis in hac vita conferuntur, non dicuntur dotes, sed illa quae conferuntur eis, quando transferuntur ad gloriam, in qua sponso praesentialiter perfruuntur."
Revera "spirituale matrimonium in statu viae, quantum est ex vi ejus non est omnino indissolubile, in patria vero fit omnino irrevocabile, et tunc proprie traducitur sponsa in domum sponsi. Et ideo theologi hanc metaphoram prosequentes addiderunt, tunc specialiter dotari, et ornari vel a Deo, ut a patre, vel a Christo, ut a sponso, non ad sustinenda onera illius matrimonii, quae nulla sunt, sed ut condigne fruatur illo statu, de quo Apocal. 21. dicitur: 'Vidi civitatem sanctam Jerusalem novam sicut sponsam ornatam viro suo.'"
Revera "spirituale matrimonium in statu viae, quantum est ex vi ejus non est omnino indissolubile, in patria vero fit omnino irrevocabile, et tunc proprie traducitur sponsa in domum sponsi. Et ideo theologi hanc metaphoram prosequentes addiderunt, tunc specialiter dotari, et ornari vel a Deo, ut a patre, vel a Christo, ut a sponso, non ad sustinenda onera illius matrimonii, quae nulla sunt, sed ut condigne fruatur illo statu, de quo Apocal. 21. dicitur: 'Vidi civitatem sanctam Jerusalem novam sicut sponsam ornatam viro suo.'"
632. Now although the spiritual marriage of the soul with Christ the bridegroom is contracted also in this life according to that saying of Hosea 2:20, "I shall espouse you to myself in faith," nevertheless, says St. Thomas above, question 95, article 1, reply 4, "dowries are not customarily assigned to the bride when she is espoused, but when she is brought into the house of the bridegroom, so that she may have the bridegroom presently. But as long as we are in this life, we are pilgrims from the Lord, 2 Corinthians 5:6. And therefore the gifts which are conferred on the saints in this life are not called dowries, but those which are conferred on them when they are transferred to glory, in which they enjoy the bridegroom presently."
In reality, "spiritual marriage in the state of the way, as far as its own force is concerned, is not altogether indissoluble; but in the fatherland it becomes altogether irrevocable, and then the bride is properly brought into the house of the bridegroom. And therefore theologians, following out this metaphor, have added that then she is specially dowered and adorned either by God as by father, or by Christ as by bridegroom, not for sustaining the burdens of that marriage, which are none, but so that she may fittingly enjoy that state concerning which Apocalypse 21 says: 'I saw the holy city, the new Jerusalem, like a bride adorned for her husband.'"
In reality, "spiritual marriage in the state of the way, as far as its own force is concerned, is not altogether indissoluble; but in the fatherland it becomes altogether irrevocable, and then the bride is properly brought into the house of the bridegroom. And therefore theologians, following out this metaphor, have added that then she is specially dowered and adorned either by God as by father, or by Christ as by bridegroom, not for sustaining the burdens of that marriage, which are none, but so that she may fittingly enjoy that state concerning which Apocalypse 21 says: 'I saw the holy city, the new Jerusalem, like a bride adorned for her husband.'"
633. Quaer. 2. quid sint dotes in anima beata. Quamvis aliqui putaverint eas consistere in aliquibus operationibus (vid. Suarez l. c. disp. 11. sect. 1. nn. 3. 4.); retinenda tamen videtur sententia D. Thomae, qui (4. sent. dist. 49. q. 4. a. 2.) docet: Dicendum, quod beatitudo et dos etiam realiter differunt; ut beatitudo dicatur ipsa operatio perfecta, qua anima beata Deo conjungitur: sed dotes dicuntur habitus, vel dispositiones, vel quaecumque aliae qualitates, quae ordinantur ad hujusmodi perfectam operationem; ut sic dotes ordinentur ad beatitudinem magis, quam sint in beatitudine, ut partes ipsius." Et ibidem ad 2. "Dotes," inquit, "sunt dona disponentia ad hujusmodi conjunctionem."
Revera dos non "significat usum aliquem, sed facultatem ad utendum: ergo in anima beata dos non significat operationem, quae est per modum usus, sed dispositionem, vel facultatem, quae datur ad bonum usum: sicut etiam in corporibus gloriosis dicuntur futurae dotes, quae non sunt operationes, sed qualitates, vel facultates, quibus corpus illud est aptum ad operationem, vel in se recte dispositum."
Revera dos non "significat usum aliquem, sed facultatem ad utendum: ergo in anima beata dos non significat operationem, quae est per modum usus, sed dispositionem, vel facultatem, quae datur ad bonum usum: sicut etiam in corporibus gloriosis dicuntur futurae dotes, quae non sunt operationes, sed qualitates, vel facultates, quibus corpus illud est aptum ad operationem, vel in se recte dispositum."
633. Question 2: what are the dowries in the blessed soul? Although some have thought that they consist in certain operations - see Suarez, same place, disputation 11, section 1, nos. 3 and 4 - nevertheless the opinion of St. Thomas seems to be retained. He teaches in 4 Sentences, distinction 49, question 4, article 2: It must be said that beatitude and dowry differ even really, so that beatitude is called the perfect operation itself by which the blessed soul is joined to God, but the dowries are called habits, dispositions, or whatever other qualities are ordered to this kind of perfect operation; so that the dowries are ordered to beatitude more than they are in beatitude as parts of it." And in the same place, reply 2, he says: "Dowries are gifts disposing to this kind of conjunction."
In reality, dowry does not "signify some use, but the faculty for using; therefore in the blessed soul, dowry does not signify operation, which is by way of use, but a disposition or faculty which is given for good use. So also in glorious bodies there are said to be future dowries, which are not operations, but qualities or faculties by which that body is apt for operation or rightly disposed in itself."
In reality, dowry does not "signify some use, but the faculty for using; therefore in the blessed soul, dowry does not signify operation, which is by way of use, but a disposition or faculty which is given for good use. So also in glorious bodies there are said to be future dowries, which are not operations, but qualities or faculties by which that body is apt for operation or rightly disposed in itself."
634. Quaer. 3. quot, et quaenam sint dotes animae beatae. "Omnes Theologi conveniunt in ternario numero, solum propter quamdam perfectionem et analogiam, quia hae dotes correspondent virtutibus Theologicis viae, quae sunt tres.
Licet autem inter Theologos, alii alias enumerent dotes; communior tamen sententia cum D. Thoma tenet eas esse visionem, comprehensionem, delectationem seu fruitionem. "Comprehensio largius sumitur," inquit 1. p. q. 12. a. 7. ad 1., "secundum quod comprehensio insecutioni opponitur: qui enim attingit aliquem, quando jam tenet ipsum, comprehendere eum dicitur. Et sic Deus comprehenditur a beatis, secundum illud Cant. 3. 4.: 'Tenui eum, nec dimittam,' et sic intelliguntur auctoritates Apostoli de comprehensione; et hoc modo comprehensio est una de tribus dotibus animae, quae respondet spei, sicut visio fidei, et fruitio charitati. Non enim apud nos omne quod videtur, jam tenetur vel habetur, quia videntur interdum distantia, vel quae non sunt in potestate nostra. Neque iterum omnibus quae habemus fruimur, vel quia non delectamur in eis, vel quia non sunt ultimus finis desiderii nostri, ut desiderium nostrum impleant, et quietent. Sed haec tria habent beati in Deo; quia et vident ipsum, et videndo tenent sibi praesentem, in potestate habentes semper eum videre, et fruuntur, sicut ultimo fine desiderium implente."
Licet autem inter Theologos, alii alias enumerent dotes; communior tamen sententia cum D. Thoma tenet eas esse visionem, comprehensionem, delectationem seu fruitionem. "Comprehensio largius sumitur," inquit 1. p. q. 12. a. 7. ad 1., "secundum quod comprehensio insecutioni opponitur: qui enim attingit aliquem, quando jam tenet ipsum, comprehendere eum dicitur. Et sic Deus comprehenditur a beatis, secundum illud Cant. 3. 4.: 'Tenui eum, nec dimittam,' et sic intelliguntur auctoritates Apostoli de comprehensione; et hoc modo comprehensio est una de tribus dotibus animae, quae respondet spei, sicut visio fidei, et fruitio charitati. Non enim apud nos omne quod videtur, jam tenetur vel habetur, quia videntur interdum distantia, vel quae non sunt in potestate nostra. Neque iterum omnibus quae habemus fruimur, vel quia non delectamur in eis, vel quia non sunt ultimus finis desiderii nostri, ut desiderium nostrum impleant, et quietent. Sed haec tria habent beati in Deo; quia et vident ipsum, et videndo tenent sibi praesentem, in potestate habentes semper eum videre, et fruuntur, sicut ultimo fine desiderium implente."
634. Question 3: how many, and what, are the dowries of the blessed soul? "All Theologians agree on the ternary number, only because of a certain perfection and analogy, because these dowries correspond to the Theological virtues of the way, which are three.
But although among Theologians some enumerate some dowries, others others, the more common opinion with St. Thomas holds that they are vision, comprehension, and delight or fruition. "Comprehension is taken more broadly," he says in I, question 12, article 7, reply 1, "insofar as comprehension is opposed to pursuit; for one who attains someone, when he already holds him, is said to comprehend him. And thus God is comprehended by the blessed, according to that saying of Canticles 3:4: 'I held him, and I will not let him go'; and thus are understood the authorities of the Apostle concerning comprehension. And in this way comprehension is one of the three dowries of the soul, which corresponds to hope, just as vision corresponds to faith, and fruition to charity. For among us, not everything that is seen is already held or possessed, because sometimes things are seen at a distance, or things which are not in our power. Nor again do we enjoy all things which we have, either because we are not delighted in them, or because they are not the last end of our desire, so as to fill and quiet our desire. But the blessed have these three things in God, because they both see him, and by seeing hold him present to themselves, having it always in their power to see him, and they enjoy him as the last end filling desire."
But although among Theologians some enumerate some dowries, others others, the more common opinion with St. Thomas holds that they are vision, comprehension, and delight or fruition. "Comprehension is taken more broadly," he says in I, question 12, article 7, reply 1, "insofar as comprehension is opposed to pursuit; for one who attains someone, when he already holds him, is said to comprehend him. And thus God is comprehended by the blessed, according to that saying of Canticles 3:4: 'I held him, and I will not let him go'; and thus are understood the authorities of the Apostle concerning comprehension. And in this way comprehension is one of the three dowries of the soul, which corresponds to hope, just as vision corresponds to faith, and fruition to charity. For among us, not everything that is seen is already held or possessed, because sometimes things are seen at a distance, or things which are not in our power. Nor again do we enjoy all things which we have, either because we are not delighted in them, or because they are not the last end of our desire, so as to fill and quiet our desire. But the blessed have these three things in God, because they both see him, and by seeing hold him present to themselves, having it always in their power to see him, and they enjoy him as the last end filling desire."
635. Ex his sequitur 1., quod dos visionis est lumen gloriae, prout fungitur munere disponendi et clarificandi intellectum, ut non sit capax ullius obscuritatis, sed evidentiae et claritatis - dos comprehensionis est ipsum lumen gloriae, prout est removens impedimenta, ex quibus efficiebatur, ut mens non posset Deo immediate uniri - dos fruitionis est vel idem lumen gloriae prout conjunctum est cum habitu charitatis, vel habitus charitatis prout conjunctus cum lumine gloriae disponit subjectum ad fruendum Deo.
Sequitur 2., quod alia dona collata Beatis, uti dona Spiritus Sancti, gratiae gratis datae, revelationes, etc. non habent rationem dotis: dos enim est aliquid veluti disponens et habilitans ad perfectum connubium; illa vero dona consequuntur connubium. - Nec gratia et charitas numerantur inter dotes, tum quia per se abstrahunt a statu viae, vel termini; tum quia in iis consistit substantiale vinculum spiritualis connubii animae cum Deo: perficitur enim vinculum matrimonii mutuo consensu.
Sequitur 3., quod etsi visio, comprehensio, delectatio sint, uti patet, in Christo et in Angelis; non habent tamen rationem dotis. Nam si in Christo consideretur unio naturarum, non habet proprie rationem desponsationis, quae solet esse inter personas distinctas, et ejusdem naturae specificae; si vero consideretur unio inter Verbum, et humanitatem, est etiam alterius ordinis, et non est etiam ibi similitudo in natura; atque eadem ratione non dicuntur Angeli proprie desponsari Deo ut Deo, neque Christo ut homini, quia non sunt ejusdem naturae.
§ II.
De beatitudine actuali, et de aureolis.
Sequitur 2., quod alia dona collata Beatis, uti dona Spiritus Sancti, gratiae gratis datae, revelationes, etc. non habent rationem dotis: dos enim est aliquid veluti disponens et habilitans ad perfectum connubium; illa vero dona consequuntur connubium. - Nec gratia et charitas numerantur inter dotes, tum quia per se abstrahunt a statu viae, vel termini; tum quia in iis consistit substantiale vinculum spiritualis connubii animae cum Deo: perficitur enim vinculum matrimonii mutuo consensu.
Sequitur 3., quod etsi visio, comprehensio, delectatio sint, uti patet, in Christo et in Angelis; non habent tamen rationem dotis. Nam si in Christo consideretur unio naturarum, non habet proprie rationem desponsationis, quae solet esse inter personas distinctas, et ejusdem naturae specificae; si vero consideretur unio inter Verbum, et humanitatem, est etiam alterius ordinis, et non est etiam ibi similitudo in natura; atque eadem ratione non dicuntur Angeli proprie desponsari Deo ut Deo, neque Christo ut homini, quia non sunt ejusdem naturae.
§ II.
De beatitudine actuali, et de aureolis.
635. From these things it follows, 1. that the dowry of vision is the light of glory insofar as it performs the office of disposing and clarifying the intellect, so that it is not capable of any obscurity, but of evidence and clarity; the dowry of comprehension is the light of glory itself insofar as it removes the impediments from which it had come about that the mind could not be immediately united to God; the dowry of fruition is either the same light of glory insofar as it is joined with the habit of charity, or the habit of charity insofar as, joined with the light of glory, it disposes the subject to enjoying God.
It follows, 2. that other gifts conferred upon the Blessed, such as the gifts of the Holy Spirit, graces gratuitously given, revelations, etc., do not have the ratio of dowry. For a dowry is something disposing and habilitating, as it were, for perfect marriage; but those gifts follow upon the marriage. Nor are grace and charity numbered among the dowries, both because of themselves they abstract from the state of the way or of the terminus, and because in them consists the substantial bond of the spiritual marriage of the soul with God. For the bond of marriage is perfected by mutual consent.
It follows, 3. that although vision, comprehension, and delight are, as is clear, in Christ and in the Angels, nevertheless they do not have the ratio of dowry. For if in Christ the union of natures is considered, it does not properly have the ratio of espousal, which is usually between distinct persons and persons of the same specific nature; but if the union between the Word and humanity is considered, it is also of another order, and there also there is no likeness in nature. And for the same reason the Angels are not said properly to be espoused to God as God, nor to Christ as man, because they are not of the same nature.
§ II.
On accidental beatitude and on aureoles.
It follows, 2. that other gifts conferred upon the Blessed, such as the gifts of the Holy Spirit, graces gratuitously given, revelations, etc., do not have the ratio of dowry. For a dowry is something disposing and habilitating, as it were, for perfect marriage; but those gifts follow upon the marriage. Nor are grace and charity numbered among the dowries, both because of themselves they abstract from the state of the way or of the terminus, and because in them consists the substantial bond of the spiritual marriage of the soul with God. For the bond of marriage is perfected by mutual consent.
It follows, 3. that although vision, comprehension, and delight are, as is clear, in Christ and in the Angels, nevertheless they do not have the ratio of dowry. For if in Christ the union of natures is considered, it does not properly have the ratio of espousal, which is usually between distinct persons and persons of the same specific nature; but if the union between the Word and humanity is considered, it is also of another order, and there also there is no likeness in nature. And for the same reason the Angels are not said properly to be espoused to God as God, nor to Christ as man, because they are not of the same nature.
§ II.
On accidental beatitude and on aureoles.
636. Beatitudo accidentalis non ita appellatur, quia est accidens animae (ipsa enim essentialis beatitudo est accidens animae); sed quia accidit ipsi beatitudini essentiali. Si autem admittatur sententia D. Thomae, vel Suaresii de essentia beatitudinis formalis (n. 607. 3.), amor et gaudium, vel solum gaudium per se pertinent ad beatitudinem accidentalem. Communiter tamen non ita rem sumunt Theologi, qui definiunt beatitudinem accidentalem: "quaelibet perfectio beati, quae versatur extra objectum beatificum, quod est Deus, prout beatificum est, idest prout est clare visus."
636. Accidental beatitude is not so called because it is an accident of the soul, for essential beatitude itself is an accident of the soul, but because it accrues to essential beatitude itself. But if the opinion of St. Thomas or Suarez concerning the essence of formal beatitude is admitted, no. 607.3, then love and joy, or joy alone, pertain of themselves to accidental beatitude. Nevertheless Theologians commonly do not take the matter in this way; they define accidental beatitude as "any perfection of the blessed one which is concerned with something outside the beatific object, which is God, insofar as he is beatific, that is, insofar as he is clearly seen."
637. Ex qua definitione 1. excluditur a beatitudine accidentali amor Dei, et gaudium de Deo, prout hi actus intime connectuntur cum Deo clare viso. - 2. Excluditur etiam cognitio, amor, etc. de objecto creato, sed per medium increatum: sic visio creaturarum in Verbo non proprie pertinet ad beatitudinem accidentalem, quia realiter fit per ipsam beatitudinem essentialem, et per medium increatum. - 3. Sed includitur in beatitudine accidentali cognitio, amor, etc., de bono increato per medium creatum; uti esset, ex. gr., scientia infusa de Deo. Vid. Suarez (de ult. fin. hom. disp. 11. sect. 2. nn. 3. 4.)
637. From this definition, 1. the love of God and joy concerning God are excluded from accidental beatitude, insofar as these acts are intimately connected with God clearly seen. 2. Also excluded is cognition, love, etc., concerning a created object, but through an uncreated medium. Thus the vision of creatures in the Word does not properly pertain to accidental beatitude, because it really occurs through essential beatitude itself and through an uncreated medium. 3. But included in accidental beatitude is cognition, love, etc., concerning an uncreated good through a created medium, as would be, for example, infused knowledge concerning God. See Suarez (On the Ultimate End of Man, disputation 11, section 2, nos. 3 and 4).
638. Inter ipsas vero perfectiones, quae proprie pertinent ad beatitudinem accidentalem, aliae sunt veluti intrinsecae beatitudini essentiali, quatenus consequuntur specificam ejus rationem, et consequenter inveniuntur in omnibus beatis: aliae sunt extrinsecae, et conceduntur aliquibus tantum ex speciali Dei privilegio. Quod ita declarat Suarez (l. c. n. 9.): "Sicut in aliis rebus praeter proprietates omnino intrinsecas, quae consequuntur specificam rationem essentialem, sunt quaedam accidentia intrinseca, quae reperiuntur in omnibus individuis cum aliqua varietate pro diversitate illorum; alia vero sunt accidentia magis extrinseca, et contingentia: ita in beatitudine praeter essentiam beatitudinis et gaudium beatificum sunt multae perfectiones accidentales quidem; tamen ita intrinsecae, ut vel ex natura rei, vel ex lege Dei consentanea ipsis rebus, semper sint conjunctae cum essentiali beatitudine, ut sunt perfectiones intellectuales supra enumeratae, et gaudia de bonis creatis paulo ante explicata: et ad hunc ordinem spectant quaedam bona extrinseca, de quibus postea dicemus, ut est mutua amicitia, et familiaritas justorum, honor mutuus, qui ab aliis exhibetur, habitatio in tali loco; et huc etiam pertinent omnes perfectiones corporis: quae omnia dicimus radicaliter contineri in essentiali beatitudine; aliae vero sunt perfectiones singulares datae quibusdam ratione propriorum meritorum: atque haec vocantur aureolae."
638. But among the perfections themselves which properly pertain to accidental beatitude, some are, as it were, intrinsic to essential beatitude, insofar as they follow upon its specific ratio, and consequently are found in all the blessed; others are extrinsic and are granted only to some by a special privilege of God. Suarez explains this as follows in the same place, no. 9: "Just as in other things, besides the altogether intrinsic properties which follow the essential specific ratio, there are certain intrinsic accidents which are found in all individuals with some variety according to their diversity, while others are more extrinsic and contingent accidents; so in beatitude, besides the essence of beatitude and beatific joy, there are many perfections which are indeed accidental, yet so intrinsic that either from the nature of the thing, or from the law of God fitting to the things themselves, they are always joined with essential beatitude. Such are the intellectual perfections enumerated above, and the joys concerning created goods explained a little earlier. And to this order belong certain extrinsic goods, concerning which we shall speak later, such as the mutual friendship and familiarity of the just, the mutual honor which is shown by others, and habitation in such a place; and here also belong all the perfections of the body. All these things we say are radically contained in essential beatitude. But other perfections are singular, given to certain persons by reason of their proper merits, and these are called aureoles."
639. Quod praeter beatitudinem essentialem detur etiam beatitudo accidentalis patet a) ex Scriptura: Dan. 12.: "Qui docti fuerint, fulgebunt quasi splendor firmamenti: et qui ad justitiam erudiunt multos, quasi stellae in perpetuas aeternitates." 1. Cor. 15.: "Stella differt a stella in claritate: sic et resurrectio mortuorum." - b) Ex Traditione SS. Patrum.
639. That, besides essential beatitude, there is also accidental beatitude is clear: a) from Scripture. Daniel 12: "Those who have been learned shall shine as the splendor of the firmament; and those who instruct many unto justice, as stars unto perpetual eternities." 1 Corinthians 15: "Star differs from star in brightness; so also is the resurrection of the dead." b) From the Tradition of the Holy Fathers.
640. Inter perfectiones accidentales beatitudinis eminet aureola, de qua aliqua declaranda sunt.
640. Among the accidental perfections of beatitude the aureole stands out; concerning it some things must be explained.
641. Quaer. 1. quid veniat nomine aureola. Juxta D. Thomam et antiquos Theologos duplex praemium respondet operibus meritoriis. Unum essentiale, quod datur pro omnibus operibus bonis, et vocatur aurea. Aliud speciale correspondens operibus specialiter perfectis, et vocatur aureola, quia est aliquid additum aureae, seu beatitudini essentiali. Aurea comparatur ad aureolam, sicut totum ad partem, vel sicut majus ad minus, aut denique sicut essentiale ad accidentale.
641. Question 1: what is meant by the name aureole. According to St. Thomas and the ancient Theologians, a twofold reward corresponds to meritorious works. One is essential, which is given for all good works and is called the golden reward. The other is special, corresponding to specially perfect works, and is called the aureole, because it is something added to the golden reward, or to essential beatitude. The golden reward is compared to the aureole as the whole to the part, or as the greater to the lesser, or finally as the essential to the accidental.
642. Quaer. 2. quot sunt aureolae. Communiter Theologi tres admittunt, Doctorum, Virginum, Martyrum: earum distinctionem triplici ratione explicant. a) Per illas tres aureolas praemiantur tres speciales victoriae obtentae contra tres hostes: carnem, mundum, diabolum. "In pugna enim spirituali est praecipue pugna contra concupiscentias carnis, concupiscentias oculorum, et superbiam vitae" (1. Joan. 2.), quae etiam ad haec tria pertinent, scilicet ad carnem, mundum, diabolum (D. Th. l. c. art. 5. corollus). Virgines a delectabilibus venereis etiam in matrimonio licitis abstinentes, insignem victoriam contra carnem reportant: Martyres persecutionem usque ad mortem sustinentes insigniter de mundo triumphant: Doctores non solum a se, sed ab aliis per praedicationem et doctrinam diabolum arcentes, contra eumdem insignem victoriam obtinent.
b) Alii tres aureolas juxta tres praecipuas animi vires distinguunt. Potissimus rationalis naturae actus est veritatem fidei etiam in aliis diffundere: ei respondet aureola Doctoris. Potissimus actus irascibilis est mortem ipsam propter Christum superare: ei respondet aureola Martyrum. Potissimus actus concupiscibilis est a maximis delectabilibus etiam licitis abstinere: ei respondet aureola Virginum.
c) Alii aureolas explicant secundum triplicem specialem conformitatem cum Christo. Christus enim fuit Doctor, veritatem, quam a Patre accepit, mundo manifestans. Fuit Martyr, persecutionem usque ad mortem a mundo sustinens. Fuit Virgo, Virginumque amator.
b) Alii tres aureolas juxta tres praecipuas animi vires distinguunt. Potissimus rationalis naturae actus est veritatem fidei etiam in aliis diffundere: ei respondet aureola Doctoris. Potissimus actus irascibilis est mortem ipsam propter Christum superare: ei respondet aureola Martyrum. Potissimus actus concupiscibilis est a maximis delectabilibus etiam licitis abstinere: ei respondet aureola Virginum.
c) Alii aureolas explicant secundum triplicem specialem conformitatem cum Christo. Christus enim fuit Doctor, veritatem, quam a Patre accepit, mundo manifestans. Fuit Martyr, persecutionem usque ad mortem a mundo sustinens. Fuit Virgo, Virginumque amator.
642. Question 2: how many aureoles are there? Theologians commonly admit three: of Doctors, of Virgins, and of Martyrs. They explain their distinction by a threefold reason. a) Through those three aureoles three special victories are rewarded, obtained against the three enemies: the flesh, the world, and the devil. "For in spiritual combat there is especially combat against the concupiscences of the flesh, the concupiscences of the eyes, and the pride of life," 1 John 2, which also pertain to these three, namely to the flesh, the world, and the devil, St. Thomas in the cited place, article 5, corollary. Virgins, abstaining from venereal delights even those licit in marriage, win a distinguished victory against the flesh. Martyrs, sustaining persecution even to death, triumph distinguishedly over the world. Doctors, warding off the devil not only from themselves but from others through preaching and teaching, obtain a distinguished victory against the same.
b) Others distinguish the three aureoles according to the three principal powers of the soul. The chief act of rational nature is to diffuse the truth of faith also in others; to this corresponds the aureole of the Doctor. The chief act of the irascible power is to overcome death itself for Christ; to this corresponds the aureole of Martyrs. The chief act of the concupiscible power is to abstain from the greatest delights even when licit; to this corresponds the aureole of Virgins.
c) Others explain the aureoles according to a threefold special conformity with Christ. For Christ was a Doctor, manifesting to the world the truth which he received from the Father. He was a Martyr, sustaining persecution from the world even to death. He was a Virgin and lover of Virgins.
b) Others distinguish the three aureoles according to the three principal powers of the soul. The chief act of rational nature is to diffuse the truth of faith also in others; to this corresponds the aureole of the Doctor. The chief act of the irascible power is to overcome death itself for Christ; to this corresponds the aureole of Martyrs. The chief act of the concupiscible power is to abstain from the greatest delights even when licit; to this corresponds the aureole of Virgins.
c) Others explain the aureoles according to a threefold special conformity with Christ. For Christ was a Doctor, manifesting to the world the truth which he received from the Father. He was a Martyr, sustaining persecution from the world even to death. He was a Virgin and lover of Virgins.
643. Quaer. 3. quid sunt aureolae. Juxta communem doctrinam, aureola est quaedam specialis perfectio in anima; unde animae beatae Virginum, Martyrum, Doctorum, etiam nunc sunt aureolis insignitae. Addit tamen D. Thomas l. c. a. 5.: "Sicut ex gaudio essentialis praemii, quod est aurea, redundat quidam decor in corpore, qui est gloria corporis: ita ex gaudio aureolae resultat aliquis decor in corpore; ut sic aureola principaliter sit in mente, sed per quamdam redundantiam fulgeat etiam in carne."
Alii dicunt aureolam esse specialem quamdam dignitatem et eminentiam, quae tribus illis victoribus tribuetur; quatenus hi prae caeteris erunt conformes Christo, in quo perfectissime fuit totius virginitatis, et martyrii, et doctrinae excellentia et victoria. Quidam existimant, in animis beatis fore qualitates quasdam spiritales, repraesentantes illas victorias: et in his consistere rationem aureolae: imo in corporibus gloriosis easdem victorias ornamento speciali signandas, quae omnia sunt satis probabilia. Verum quia de his nihil certi habemus, non censui immorandum: nobis satis sit peculiarem quamdam dignitatem et honorem hisce victoribus Dei munere tribuendum; sicut in aulis Principum quamdam peculiarem dignitatem obtinent qui in bellis regem proxime sunt secuti, eique in omnibus periculis adfuerunt.
Alii dicunt aureolam esse specialem quamdam dignitatem et eminentiam, quae tribus illis victoribus tribuetur; quatenus hi prae caeteris erunt conformes Christo, in quo perfectissime fuit totius virginitatis, et martyrii, et doctrinae excellentia et victoria. Quidam existimant, in animis beatis fore qualitates quasdam spiritales, repraesentantes illas victorias: et in his consistere rationem aureolae: imo in corporibus gloriosis easdem victorias ornamento speciali signandas, quae omnia sunt satis probabilia. Verum quia de his nihil certi habemus, non censui immorandum: nobis satis sit peculiarem quamdam dignitatem et honorem hisce victoribus Dei munere tribuendum; sicut in aulis Principum quamdam peculiarem dignitatem obtinent qui in bellis regem proxime sunt secuti, eique in omnibus periculis adfuerunt.
643. Question 3: what are aureoles? According to common doctrine, an aureole is a certain special perfection in the soul; hence the blessed souls of Virgins, Martyrs, and Doctors are even now marked with aureoles. Yet St. Thomas adds in the same place, article 5: "Just as from the joy of the essential reward, which is the golden reward, a certain beauty overflows into the body, which is the glory of the body, so from the joy of the aureole some beauty results in the body, so that the aureole is principally in the mind, but by a certain redundancy shines also in the flesh."
Others say that the aureole is a certain special dignity and eminence which will be attributed to those three victors, insofar as they above the rest will be conformed to Christ, in whom most perfectly was the excellence and victory of all virginity, martyrdom, and doctrine. Some think that in blessed souls there will be certain spiritual qualities representing those victories, and that the ratio of the aureole consists in these; indeed, that in glorious bodies the same victories are to be marked by a special ornament. All these things are sufficiently probable. But because we have nothing certain concerning these things, I have not judged that we should linger over them. Let it be enough for us that a certain peculiar dignity and honor is to be attributed to these victors by the gift of God, just as in the courts of Princes those obtain a certain peculiar dignity who have followed the king most closely in wars and have stood by him in all dangers.
Others say that the aureole is a certain special dignity and eminence which will be attributed to those three victors, insofar as they above the rest will be conformed to Christ, in whom most perfectly was the excellence and victory of all virginity, martyrdom, and doctrine. Some think that in blessed souls there will be certain spiritual qualities representing those victories, and that the ratio of the aureole consists in these; indeed, that in glorious bodies the same victories are to be marked by a special ornament. All these things are sufficiently probable. But because we have nothing certain concerning these things, I have not judged that we should linger over them. Let it be enough for us that a certain peculiar dignity and honor is to be attributed to these victors by the gift of God, just as in the courts of Princes those obtain a certain peculiar dignity who have followed the king most closely in wars and have stood by him in all dangers.