Question Two of Chapter Ten
Whether one person is more blessed than another in heaven
It is asked whether in the fatherland—that is, in the empyrean heaven—one soul is more blessed than another.
To this it is answered that two things are included in the account of beatitude: namely, the ultimate end itself, which is the highest good, God; and the attainment or fruition of that good.
It is said that, with respect to the highest good itself, God, who is the object and cause of beatitude, one beatitude cannot be greater than another, nor one soul more blessed than another, because there is only one highest good, namely God, through the fruition of whom human beings are blessed.
Hence, on the part of the thing seen, namely God, there is equality in beatitude, for God offers himself equally to all. The unity of the denarius given to the laborers demonstrates this parity and equality, in Matthew, chapter 20.
But with respect to the attainment and fruition of the highest good itself, namely God, it is said that one person will see more clearly and perfectly than another, and will be more blessed.
This is proved by reasons, authorities, and examples.
The first reason is taken from a clearer light.
For in the fatherland the blessed will see God in the light of glory, which is the principle of divine vision, according to the saying of the Psalm: “In your light we shall see light.” Therefore, those who will be more perfectly illuminated by that light will see the essence of God more perfectly.
The second reason is taken from more sublime virtue.
For virtue is a certain disposition for receiving the measure of glory. But some surpass others in charity, which is the principle and cause of meriting. Therefore, such persons will see God more perfectly.
Hence Augustine, in Homily 4 upon John—which is also placed in On Penance, distinction 2—says as follows: “Not the number of works, nor the length of times, but greater charity and a better will increase merit. For he who preserves charity in his conduct possesses what is manifest and what is hidden in the divine books.” Thus he.
The third reason is taken from the nearer order of angels.
For human beings are to be assumed into the orders of the angels, as is said in Luke, chapter 20. But the higher angels see God more clearly than the lower, as is evident through Dionysius in The Celestial Hierarchy. Therefore, some human beings will see God more clearly than others.
See Thomas in the First Part of the Second Part, question 5; Book III Against the Gentiles; and the disputed questions On Truth, question 8.
Secondly, this is proved by the authority of the Apostle in First Corinthians, chapter 15, who says: “There is one brightness of the Sun, another brightness of the Moon, and another brightness of the stars; for star differs from star in brightness.”
This authority is expounded by Augustine as follows For just as those celestial bodies—the Sun, Moon, and stars—although they are of one nature, are nevertheless of diverse brightness, so human beings, although they are of one nature, will nevertheless be of dissimilar glory in the resurrection.
The second authority is John, chapter 14: “In my Father’s house are many mansions.”
Expounding this authority, Blessed Augustine says in the book On Holy Virginity: “Because eternal life itself will be equal alike for all the saints, one denarius, which is the reward of all, is attributed to all. But because in that eternal life the distinct lights of merits will shine, there are many mansions with the Father. Thus, with respect to the denarius, one will not live longer than another in an unequal eternity; but in the many mansions one will be honored more brightly than another.”
The third authority is that of the Apostle in First Corinthians, chapter 3, who says: “Each one will receive his own reward according to his labor.”
Expounding this authority, Saint Thomas says in the same place: “The reward of the saints will be common to all and proper to each. It will be common to all because that which all will see and that which all will enjoy is the same, namely God. It will be proper to each because one will see more clearly than another and will enjoy more fully according to the measure determined for him.”
Hence also in Daniel, chapter 12, the learned are compared to the brightness of the firmament, and those who instruct many unto justice are compared to the stars.
Thirdly, this is proved by examples.
For just as through the light of the agent intellect the possible intellect is made capable of knowing natural intelligible things, so through the superadded light of glory it is made capable of seeing the divine essence.
But through a greater efficacy of the agent intellect the possible intellect can know more things. Therefore, through the efficacy of a greater light of glory, the divine essence will be capable of being known more perfectly.
The second example is as follows.
As proximity operates in corporeal things, so it operates in spiritual things. But among corporeal things, the nearer a body is to fire or to the Sun, the hotter and brighter it is. So it happens among spiritual things: the nearer and more closely joined a spirit is to God the more clearly, perfectly, and fervently it will see God and love God.
The third example is as follows.
The brightness of the body will indicate the brightness of the mind, for the brightness of the body will overflow from the brightness of the mind. But some will possess more brightness of body than others, according to the saying of Daniel, chapter 12: “The learned will be as the brightness of the firmament, and those who instruct human beings unto justice will be as the stars.” Therefore, the aforesaid persons will see God more clearly.
These things are from Raynerius.