Forgive me if I am picky about this as, in part I – question 89 relating man and “The Knowledge of the Separated Soul”, St. Thomas says in article 5: “As a less good man may exceed a better man in bodily stature, so the same kind of man may have a habit of knowledge in the future life which a better man may not have. Such knowledge, however, cannot be compared with the other prerogatives enjoyed by the better man.”

And, again for the same article, the reply to the third objection is: “These two kinds of knowledge are not of the same species, so there is no impossibility.”

And finally, again in question 89, article 3, the reply to the 4th objection is “Knowledge acquired here by study is proper and perfect; the knowledge of which we speak is confused. Hence it does not follow that to study in order to learn is useless.”

I find these passages hardly reconcile with the idea that greater accidental glory also consists in greater knowledge. Perhaps, we would think that the greater the accidental glory, the greater the degree of beatitude that is derived from knowledge, rather than greater clarity to know things which are not God with, wouldn’t we?

Thank you, that is all and, please, forgive me for being picky.

Sincerely,

FB

The Priest’s answer

Dear,

1. In the question of the Summa Theologiae you mentioned, St. Thomas speaks of the knowledge of separated souls, independently of the state in which they are.

It is therefore a natural knowledge, and it may be spoken of, with simply human, rational, philosophical points of view.

Aristotle, a pagan philosopher, already spoke of that. But Aristotle did not even suppose that an essential or accidental beatitude could exist.

That is why the knowledge of separated souls is a “confused” knowledge.

But that is not an accidental beatitude, which is a theological notion.

Here lies the misunderstanding which you have fallen into.

2. We must remember we are talking about that beatitude which is a reality belonging to a supernatural order. It is the beatific vision of God. It is that state of life in which nothing lacks. Everyone will enjoy according to their own capacity, so the lesser saints will not envy the greater saints. Indeed, they are pleased that God gives Himself to others in an even greater way because He is infinitely lovable.

3. Commenting on Heb 12:22-23, which reads: “No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering, and the assembly of the firstborn enrolled in heaven” St. Thomas says: “In heavenly glory, there are two things which will particularly gladden the just, namely, the enjoyment of the Godhead and companionship with the saints. For no good is joyfully possessed without companions, as Boethius says; and in a Psalm: behold how good and how pleasant it is for brethren to dwell together (Ps 133:1).”

4. Hence the correct distinction between essential beatitude and accidental beatitude which theologians speak of.

Essential beatitude consists in the possession of God through the beatific vision.

Accidental beatitude, besides the enjoyment of various goods that are not God, consists in infused knowledge that is perfectly given as directly read from the mind of God.

5. In the article 8 of the mentioned question, St. Thomas writes: “however, … as regards the souls of the blessed in heaven, for Gregory continues the passage above quoted:

The case of the holy souls is different, for since they see the light of Almighty God, we cannot believe that external things are unknown to them. […]

His opinion, indeed, seems to be the more probable one—that the souls of the blessed who see God do know all that passes here.” (Summa Theologiae, I, 89, 8).

Clearly, in heaven there is no confused knowledge.

6. Further speaking about the knowledge of the deceased, St. Thomas says: “The dead, if we consider their natural condition, do not know what takes place in this world, especially the interior movements of the heart. Nevertheless, according to Gregory (Moral. xii, 21), whatever it is fitting the blessed should know about what happens to us, even as regards the interior movements of the heart, is made known to them in the Word: and it is most becoming to their exalted position that they should know the petitions we make to them by word or thought; and consequently the petitions which we raise to them are known to them through Divine manifestation.” (Summa Theologiae, II-II, 83, 4, ad 2).

7. Among the goods of accidental glory, we will also know the outstanding sanctity of the Madonna, superior to the one of all the Angels’ and Saints’ put together. We will also know the glory of the Angels and Saints. We will perfectly know about the dangers we and many others overcame and about the victories achieved.

Accidental glory also includes the exemption of suffering from any evil, and the perfect certainty of possessing happiness.

All that corresponds to what is read in Revelation 14:13: ‘I heard a voice from heaven say, “Write this: Blessed are the dead who die in the Lord from now on.” “Yes,” said the Spirit, “let them find rest from their labors, for their works accompany them.” ‘

Wishing you a very high degree of beatific vision and accidental glory, I bless you.

Father Angelo

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