Of the Beatitudes

Of the Beatitudes — St. Thomas Aquinas asks: Whether the beatitudes differ from the virtues and gifts?; Whether the rewards assigned to the beatitudes refer to this life?; Whether the beatitudes are suitably enumerated?; Whether the rewards of the beatitudes are suitably enumerated?.

We must now consider the beatitudes: under which head there are four points of inquiry:

Article 1: Whether the beatitudes differ from the virtues and gifts?

Certain things are included among the beatitudes, that are neither virtues nor gifts, e.g. poverty, mourning, and peace. Therefore the beatitudes differ from the virtues and gifts.

As stated above (; ), happiness is the last end of human life. Now one is said to possess the end already, when one hopes to possess it; wherefore the Philosopher says (Ethic. i, 9) that "children are said to be happy because they are full of hope"; and the Apostle says (Rom. 8:24): "We are saved by hope." Again, we hope to obtain an end, because we are suitably moved towards that end, and approach thereto; and this implies some action. And a man is moved towards, and approaches the happy end by works of virtue, and above all by the works of the gifts, if we speak of eternal happiness, for which our reason is not sufficient, since we need to be moved by the Holy Ghost, and to be perfected with His gifts that we may obey and follow him. Consequently the beatitudes differ from the virtues and gifts, not as habit, but as act from habit.

Article 2: Whether the rewards assigned to the beatitudes refer to this life?

Augustine says (De Serm. Dom. in Monte i, 4): "These promises can be fulfilled in this life, as we believe them to have been fulfilled in the apostles. For no words can express that complete change into the likeness even of an angel, which is promised to us after this life."

Expounders of Holy Writ are not agreed in speaking of these rewards. For some, with Ambrose (Super Luc. v), hold that all these rewards refer to the life to come; while Augustine (De Serm. Dom. in Monte i, 4) holds them to refer to the present life; and Chrysostom in his homilies (In Matth. xv) says that some refer to the future, and some to the present life.

In order to make the matter clear we must take note that hope of future happiness may be in us for two reasons. First, by reason of our having a preparation for, or a disposition to future happiness; and this is by way of merit; secondly, by a kind of imperfect inchoation of future happiness in holy men, even in this life. For it is one thing to hope that the tree will bear fruit, when the leaves begin to appear, and another, when we see the first signs of the fruit.

Accordingly, those things which are set down as merits in the beatitudes, are a kind of preparation for, or disposition to happiness, either perfect or inchoate: while those that are assigned as rewards, may be either perfect happiness, so as to refer to the future life, or some beginning of happiness, such as is found in those who have attained perfection, in which case they refer to the present life. Because when a man begins to make progress in the acts of the virtues and gifts, it is to be hoped that he will arrive at perfection, both as a wayfarer, and as a citizen of the heavenly kingdom.

Article 3: Whether the beatitudes are suitably enumerated?

These beatitudes are most suitably enumerated. To make this evident it must be observed that beatitude has been held to consist in one of three things: for some have ascribed it to a sensual life, some, to an active life, and some, to a contemplative life [*See ]. Now these three kinds of happiness stand in different relations to future beatitude, by hoping for which we are said to be happy. Because sensual happiness, being false and contrary to reason, is an obstacle to future beatitude; while happiness of the active life is a disposition of future beatitude; and contemplative happiness, if perfect, is the very essence of future beatitude, and, if imperfect, is a beginning thereof.

And so Our Lord, in the first place, indicated certain beatitudes as removing the obstacle of sensual happiness. For a life of pleasure consists of two things. First, in the affluence of external goods, whether riches or honors; from which man is withdrawn---by a virtue so that he uses them in moderation---and by a gift, in a more excellent way, so that he despises them altogether. Hence the first beatitude is: "Blessed are the poor in spirit," which may refer either to the contempt of riches, or to the contempt of honors, which results from humility. Secondly, the sensual life consists in following the bent of one's passions, whether irascible or concupiscible. From following the irascible passions man is withdrawn---by a virtue, so that they are kept within the bounds appointed by the ruling of reason---and by a gift, in a more excellent manner, so that man, according to God's will, is altogether undisturbed by them: hence the second beatitude is: "Blessed are the meek." From following the concupiscible passions, man is withdrawn---by a virtue, so that man uses these passions in moderation---and by gift, so that, if necessary, he casts them aside altogether; nay more, so that, if need be, he makes a deliberate choice of sorrow [*Cf.[1673] ]; hence the third beatitude is: "Blessed are they that mourn."

Active life consists chiefly in man's relations with his neighbor, either by way of duty or by way of spontaneous gratuity. To the former we are disposed---by a virtue, so that we do not refuse to do our duty to our neighbor, which pertains to justice---and by a gift, so that we do the same much more heartily, by accomplishing works of justice with an ardent desire, even as a hungry and thirsty man eats and drinks with eager appetite. Hence the fourth beatitude is: "Blessed are they that hunger and thirst after justice." With regard to spontaneous favors we are perfected---by a virtue, so that we give where reason dictates we should give, e.g. to our friends or others united to us; which pertains to the virtue of liberality--and by a gift, so that, through reverence for God, we consider only the needs of those on whom we bestow our gratuitous bounty: hence it is written (Lk. 14:12,13): "When thou makest a dinner or supper, call not thy friends, nor thy brethren," etc . . . "but . . . call the poor, the maimed," etc.; which, properly, is to have mercy: hence the fifth beatitude is: "Blessed are the merciful."

Those things which concern the contemplative life, are either final beatitude itself, or some beginning thereof: wherefore they are included in the beatitudes, not as merits, but as rewards. Yet the effects of the active life, which dispose man for the contemplative life, are included in the beatitudes. Now the effect of the active life, as regards those virtues and gifts whereby man is perfected in himself, is the cleansing of man's heart, so that it is not defiled by the passions: hence the sixth beatitude is: "Blessed are the clean of heart." But as regards the virtues and gifts whereby man is perfected in relation to his neighbor, the effect of the active life is peace, according to Is. 32:17: "The work of justice shall be peace": hence the seventh beatitude is "Blessed are the peacemakers."

Article 4: Whether the rewards of the beatitudes are suitably enumerated?

stands the authority of Our Lord Who propounded these rewards.

These rewards are most suitably assigned, considering the nature of the beatitudes in relation to the three kinds of happiness indicated above (). 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.