One of our visitors had asked about accidental glory in heaven. He later wrote:

Forgive me for arguing in this regard because then, St. Thomas, in question 89, first part, concerning man, “Of the Knowledge of the Separated Soul” 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: against objection 3, he gives the following “Reply to Objection 3: These two kinds of knowledge are not of the same species, so there is no impossibility”.

And, finally, still in question 89, article 3, in the reply he says: “4: 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 it truly difficult to reconcile those passages with the idea that greater accidental glory also consists in greater knowledge. Could we not believe that, with greater accidental glory, a greater degree of beatitude would be derived from knowledge, rather than a greater clarity in seeing things that are not God?

Thank you, this concludes my exposition, and please forgive me for being pedantic.

Sincerely,

FB

Answer from the priest

Dear Son,

1. St. Thomas, in the aforementioned question of the Summa Theologica, speaks of the knowledge of the separated soul, regardless of the state in which it may be.

Such knowledge is still a natural one, which could even be “confused”.

Aristotle, the pagan philosopher, had already spoken of that knowledge.

But that is still not accidental beatitude.

2. First of all, it should be remembered that the beatitude we are talking about is a reality of a supernatural order. It is the beatific vision of God. It is that state of life which lacks nothing.

Everyone enjoys it according to their own abilities, so the lesser saints do not envy the greater saints. Indeed, they are pleased that God gives himself to some in a 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 that will greatly delight the blessed, namely, enjoyment of the divinity and communion with the saints”.

In fact, no possession of anything good is beautiful if it is not enjoyed together with others, as Boethius and Psalm 31:1 say: “How good and how pleasant it is, when brothers dwell together as one!”

4. Hence, the right differentiation between essential beatitude and accidental beatitude that theologians speak of.

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

Accidental beatitude, in addition to the enjoyment of various goods which are not God, consists in instilled knowledge that is bestowed because one sees directly into the mind of God.

5. St. Thomas, in the aforementioned question, but in article 8, writes: “However, as regards the souls of the blessed… 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 Theologica, I, 89, 1).

As we can see, in heaven there is no confused knowledge.

6. Speaking further 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 Theologica, II-II, 83, 4, ad 2).

7. Among the goods of accidental glory, we will also consider the outstanding holiness of the Virgin Mary, greater than that of all the angels and saints combined, the multitude of angels and saints, the awareness of the dangers we overcame, we will see the victories we achieved and we will enjoy the exemption from all evil and the perfect confidence in the possession of happiness.

That corresponds to what we 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 and remember you in prayer.

Father Angelo

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