The Last Judgment -- Juicio Final • Español *
"... and in the last day I shall rise out of the earth." -- Job 19
• For God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil.
Ecclesiastes 12:14• The Last Judgment (Fra Angelico, Florence)
The painting of "The Last Judgment" is a visual representation of many passages of Sacred Scripture, especially the description of the last judgment, as related in the gospel of Matthew, chapter 25.
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divides his sheep from the goats.
And he shall set the sheep on his right hand, but the goats on the left.
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundations of the world, for I was hungry and you gave me food; I was thirsty and you gave me drink, I was a stranger, and you took me in, naked and you clothed me, I was sick, and you visited me: I was in prison, and you came unto me.
Then shall the just answer him, saying, Lord, when saw we thee hungry, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?
And the King shall answer, and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was hungry and ye gave me no food, I was thristy and ye gave me no drink: I was a stranger, and ye took me not in, naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
And these shall go away into everlasting punishment, but the just into life everlasting. (Matthew 25: 31--46)
In the painting the souls of the just (the saved, the saints, the righteous) are shown at the right side of Christ, who is seated upon a throne, surrounded by angels. His right hand is lifted to invite the saints (who are shown coming out of their graves) into Paradise, which is depicted as a beautiful garden.
At the left side of Christ are shown the souls of the damned, who are also coming out of their graves. His left hand is in a gesture of rejection. His left hand represents the words, "Depart, ye cursed, into the everlasting fire, etc." and his right hand the words "Come, ye blessed, etc."
At the right side of Christ are six apostles, with other saints, and the Virgin Mary kneeling. At the left side are six apostles with various saints, and St. John the Baptist, kneeling.
The 12 apostles are shown seated as judges, according to the words of Scripture, "You (apostles) will sit upon twelve thrones, judging the twelve tribes of Israel." Also the verse of St. Paul, "Do you not know that the saints shall judge the world?"
In the 5th chapter of the gospel of John there is a passage about the judgment and resurrection.
Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. .... Marvel not at this: for the hour is coming, in which all that are in the graves shall hear his voice. And shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. --- John 5:25, 28-29.
In the same gospel there is the story of Lazarus, who was in his grave, and who came out of his grave, when he heard the voice of the Son of God. (Jn. 11)
Below is a painting of the Last Judgment, by Hans Memling.
• The Last Judgment (Memling)
In this painting we see the lily and sword coming out of the mouth of Christ, representing the words, "Come, ye blessed," and "Depart, ye cursed." Also the 12 apostles seated upon thrones, with the Virgin Mary and St. John the Baptist, the angels at the top, carrying the instruments of the passion, the cross, the pillar, the crown of thorns, the nails. The souls of all men, coming out of their graves, the souls of the just, being invited into Heaven by angels, and the souls of the damned, being taken into hell by the demons.
• Last Judgment by Hans Memling and Hieronymus Bosch. 1 min. 30 sec.
• Last Judgment, by Memling. Music by Mozart. 5 min.
Detail of Last Judgment, by Memling
Details of Heaven and Hell, from The Last Judgment, by Fra Angelico
= = = = = = = =
= = = = = = = = = = = = = =
• See also The Four Last Things: Death, Judgment, Heaven, Hell • Experience in Eternity. Death, Judgment, Hell, Purgatory, Heaven. From book by F. Moisseieva. 1928.
• "It is appointed unto men once to die, but after this the judgment." -- Hebrews 9:27
"For we must all appear before the judgment seat of Christ." -- 2 Corinthians 5:10.
"The days are coming to a close and life is passing.
. Death, judgment and eternity are drawing near." -- Padre Pio
He who loves God with all his heart does not fear death or punishment or judgment or hell, because perfect love assures access to God. (1 John 4:18)
It is no wonder that he who still delights in sin fears death and judgment.
It is good, however, that even if love does not as yet restrain you from evil, at least the fear of hell does. The man who casts aside the fear of God, cannot continue long in goodness, but will quickly fall into the snares of the devil.
-- Imitation of Christ, by Kempis, Book 1, Ch. 24.
• Eternal Life, Where the Narrow Way Leads, by Stephen Foglein• Hell, Where the Broad Way LeadsThe Happiness Of Heaven:
The Joys and Rewards of Eternal Glory, by F.J. Boudreaux
Shows how the joys of Heaven stem from the direct vision of God--the joys of the heart; of the mind; of physical beauty; of the senses; of friendship; and of perfect love of God. Tells of the magnificent variety in Heaven. How Mary Magdalen's glory exceeds that of many innocent souls; etc. Explains that a high degree of glory in Heaven is within the reach of all baptized souls; however poor; ignorant or insignificant they may be here. A marvelous book!
The Rev. Fr. J. Boudreau, S.J., was a priest of the Society of Jesus and author of the nineteenth century. His work The Happiness of Heaven: The Joys and Rewards of Eternal Glory was originally published in 1872 by John Murphy & Company, Maryland. It discusses the infinite joy of the souls in Heaven, as well as the fact that all baptized persons are capable of obtaining it, no matter how seemingly insignificant they may be. Father Boudreau's book was also reset and published by TAN in 1984 with the Imprimatur.The Happiness of Heaven. * Download TXTHappiness of Heaven. * * All formatsHappiness of Heaven. * * html format
THE HAPPINESS OF HEAVEN.
CHAPTER 1.
THE BEATIFIC VISION.
Reason, revelation, and the experience of six thousand years unitetheir voices in proclaiming that perfect happiness cannot be found inthis world. It certainly cannot be found in creatures; for they werenot clothed with the power to give it. It cannot be found even in thepractice of virtue; for God has, in His wisdom, decreed that virtueshould merit, but never enjoy perfect happiness in this world. He hassolemnly pledged himself to give "eternal life" to all who love andserve him here on earth. He has promised a happiness so unspeakablygreat, that the Apostle, who "was caught up into paradise," and wasfavored with a glimpse thereof, tells us that mortal "eye hath notseen, nor ear heard, neither hath it entered into the heart of man,what things God hath prepared for them that love him."*
* 1 Cor. xi. 9.
This happiness--which is now so incomprehensible to us--is none otherthan the possession and enjoyment of God himself in the BeatificVision, as well as the perfect satisfaction of every rational cravingof our nature in the glorious resurrection of the body. It is on thisglorious happiness we are going to meditate; and first, we shallendeavor to obtain a definite idea of the Beatific Vision, which isthe essential constituent of heavenly bliss.
In meditating upon the happiness in store for the children of God, weare very apt to build up a heaven of our own, which naturally takesthe shape and color which our sorrows, needs, and sufferings lendthereto. The poor man, for instance, who has suffered mutely fromtoil and want, looks upon heaven as a place of rest, abounding withall that can satisfy the cravings of nature. Another, who has oftenendured the pangs of disease, looks upon it as a place where he shallenjoy perpetual health of body and mind. Another again, who, in thepractice of virtue, has had all manner of temptations from the devil,the world, and his own flesh, delights in viewing heaven as a placetotally free from temptation, where the danger, or even thepossibility of sin, shall be no more.
All these, and other similar views of heaven, are true, inasmuch asthey represent it as a place entirely free from evil and suffering,and, at the same time, as an abode of positive happiness.Nevertheless, they are all imperfect views, because not one of themtakes in the whole of heavenly bliss, such as God has revealed it tous. They all ignore the Beatific Vision, which is the essentialhappiness of heaven.
But even among those who look upon heaven as a place where we shallsee God, very few indeed understand what is implied in the vision ofGod. They imagine that we shall simply gaze upon an object whosesurpassing perfection will make us happy in a way which they do notunderstand. These last do not fully comprehend what is meant by theBeatific Vision, though they view heaven as a place where we shallsee God. Let us, therefore, endeavor to understand what faith andtheology teach us concerning the Beatific Vision. We shall see thatit is the essential happiness of the blessed which not only fillsthem with the purest and completest satisfaction, but that it is,moreover, in virtue of this Beatific Vision that they are enabled toenjoy the additional or secondary pleasures which cluster around thethrone of God.
Theologians divide the happiness of heaven into essential andaccidental. By essential is meant the happiness which the soulreceives immediately from God in the Beatific Vision. By accidentalare meant the additional pleasures or joys which come to the blessedfrom creatures. Thus, when our Blessed Lord says: "There shall be joyin heaven upon one sinner doing penance," He evidently means a newjoy, which the blessed did not possess until sorrow for sin enteredthat sinner's heart. They were already happy in the Beatific Vision,and would not have lost the slightest degree of their blessedness,even if that sinner had never repented of his sins. Still, theyexperience a new joy in his conversion, because therein they see Godglorified; and, moreover, they have reason to look for an additionalbrother or sister to share their bliss. Yet, although the blessed dorejoice in the conversion of the sinner, they do so in virtue of theBeatific Vision--without which they could receive no additionalpleasure from creatures. Therefore the Beatific Vision is not onlythe essential happiness of heaven, but it is also that which impartsto the saints the power of appropriating all the other inferior joyswherewith God completes the blessedness of his children. As this is apoint of importance, we shall endeavor to understand it more clearlyby an illustration.
A man who is gifted with perfect health of body and mind, not onlyenjoys life itself, but he likewise receives pleasure from thebeauties of nature from literature, amusements, and society. Now,suppose he loses his health, and is thrown on a bed of sickness. Heis no longer able to enjoy either life itself or its pleasures. Whatis all the beauty of earthly or heavenly objects to him now? What areamusements, and all the joys of sense, which formerly delighted himso much? All these things are now unable to give him any pleasure;because he has lost his health, which afforded him the power ofappropriating the pleasures of life. Therefore, we say that health isessentially necessary, not only to enjoy life itself, but also torelish its pleasures. So too in heaven. The Beatific Vision isnecessary not only to enjoy the very life of heaven, but likewise toenjoy the accidental glory wherewith God perfects the happiness ofhis elect. What, then, is this Beatific Vision? Is it an eternalgazing upon God? Is it an uninterrupted "Ah!" of admiration? Or isit a sight of such overpowering grandeur as to deprive us ofconsciousness, and throw us into a state of dreamy inactivity? Weshall see.
"Beatific Vision" is composed of three Latin words, _beatus_, happy;_facio_, I make; and _visio_, a sight; all of which taken togethermake up and mean a happy-making sight. Therefore, in its veryetymology, Beatific Vision means a sight which contains in itself thepower of banishing all pain, all sorrow from the beholder, and ofinfusing, in their stead, joy and happiness. We shall now analyze it,and see wherein it consists; for it is only by doing so that we canarrive at the clear idea of it, which we are seeking.
Theologians tell us that the Beatific Vision, considered as a perfectand permanent state, consists of three acts which are so manyelements essential to its integrity and perfection. These are, first,the sight or vision of God; secondly, the love of God; and thirdly,the enjoyment of God. These three acts, though really distinct fromeach other, are not separable; for, if even one of them be excluded,the Beatific Vision no longer exists in its integrity. We shall nowsay a few words on each of these constituents of heavenly bliss.
1. First, the sight or vision of God means that the intellect whichis the noblest faculty of the soul is suddenly elevated by the lightof glory, and enabled to see God as He is, by a clear and uncloudedperception of his Divine Essence. It is, therefore, a vision in whichthe soul sees God, face to face; not indeed with the eyes of thebody, but with the intellect. For God is a Spirit, and cannot be seenwith material eyes. And if our bodily eyes were necessary for thatvision, we could not see God until the day of judgment; for it isonly then that our eyes will be restored to us. Hence, it is the soulthat sees God; but then, she sees Him more clearly and perfectly thanshe can now see anything with her material eyes.
This vision of God is an intellectual act by which the soul is filledto overflowing with an intuitive knowledge of God; a knowledge soperfect and complete that all the knowledge of Him attainable, inthis world, by prayer and study, is like the feeble glimmer of thelamp compared to the dazzling splendor of the noonday sun.
This perfect vision, or knowledge of God, is not only the firstessential element of the Beatific Vision, but it is, moreover, thevery root or fountainhead of the other acts which are necessary forits completeness. Thus we say of the sun that he is the source of thelight, heat, life, and beauty of this material world; for, if he wereblotted out from the heavens, this now beautiful world would, in oneinstant, be left the dark and silent grave of every living creature.This is only a faint image of the darkness and sadness which wouldseize upon the blessed, could we suppose that God would at any timewithdraw from them the clear and unclouded vision of Himself.Therefore, we say, that the vision of the Divine Essence is the rootor source of the Beatific Vision.
Yet, although this is true, it does not follow that the vision of theDivine Essence constitutes the whole Beatific Vision; for the humanmind cannot rest satisfied with knowledge alone, how perfect soeverit may be. It must also love and enjoy the object of its knowledge.Therefore, the vision of God produces the two other acts which weshall now briefly consider.*
* Dico 1. Essentiam beatitudinis formalis primo ac principaliterconsistere in clara Dei visione, in qua, quasi in fonte ac radicetota beatitudinis perfectio continetur. Est enim præcipua acperfectissima animæ operatio in ratione consecutionis finis ultima,et immediate cum ipsius conjunctione, ac forma essentialiterdistinguens statum beatum a non beato.... Tamen, dico 2: Amorcharitatis et amicitiæ divinæ est simpliciter necessarius, ut homosit supernaturaliter perfecte beatus: atque ita absolute est deipsius beatitudinis essentia.--Suarez de Beat. Disput. 7.
2. The second element of the Beatific Vision is an act of perfect andinexpressible love. It is the sight or knowledge of God as He is,that produces this love; because it is impossible for the soul to seeGod in his divine beauty, goodness, and unspeakable love for her,without loving Him with all the power of her being. It were easier togo near an immense fire and not feel the heat, than to see God in Hisvery essence, and yet not be set on fire with divine love. It is,therefore, a necessary act; that is, one which the blessed could notpossibly withhold, as we now can do in this world. For, with ourimperfect vision of God, as He is reflected from the mirror ofcreation, we can, and unfortunately do withhold our love from himeven when the light of faith is superadded to the knowledge we mayhave of him from the teachings of nature. Not so in heaven. There,the blessed see God as He is; and therefore, they love Himspontaneously, intensely, and supremely.
3. The third element of the Beatific Vision is an act of excessivejoy, which proceeds spontaneously from both the vision and the loveof God. It is an act by which the soul rejoices in the possession ofGod, who is the Supreme Good. He is her own God, her own possession,and in the enjoyment of Him her cravings for happiness are completelygratified. Evidently, then, the Beatific Vision necessarily includesthe possession of God; for without it, this last act could have noexistence, and the happiness of the blessed would not be complete,could we suppose it to have existence at all. A moment's reflectionwill make this as evident as the light of day.
A beggar, for instance, gazes upon a magnificent palace, filled withuntold wealth, and all that can gratify sense. Does the mere sight ofit make him happy? It certainly does not, because it is not, andnever can be his. He may admire its grand architecture and exquisiteworkmanship, and thus receive some trifling pleasure; but, as he cannever call that palace nor its wealth his own, the mere gazing uponit, and even loving its beauty, can never render him happy. For this,the possession of it is essential.
Again, the starving beggar gazes upon the rich man's table loadedwith every imaginable luxury. Does that mere sight relieve the pangsof hunger? It certainly does not. It rather adds to his wretchedness,by intensifying his hunger, without satisfying its cravings. Even sowould it be in heaven, could we suppose a soul admitted there, andallowed to gaze upon the beauty of God, while she cannot possess orenjoy Him. Such a sight would be no Beatific Vision for her. Thepossession of God is, therefore, absolutely necessary in order thatthe soul may enjoy Him, and rest in him as her last end. Hence, theact of seeing God is also the act by which the blessed possess God,and enter into the joy of their Lord.*
* Si generatim loquamur, verum est quod visio, ut visio, non sitpossessio. Nam visio, ut sic, solum dicit claram cognitionem objectivisi. Possessio autem significat habere et tenere objectum, eo modo,quo natum est haberi et genera. Jam vero, quia Deus non aliter potesta nobis haberi et teneri quam per visionem, ideo fit, ut visiosortiatur nomen et officium possessionis respectu Dei.--Becanus, deBeat. quæst. 3.
But this is not yet all. We have been considering the acts by whichthe soul appropriates God to herself; meanwhile, we must not forgetthat the active concurrence of God is as essential in the BeatificVision as the action of the creature. The Beatific Vision means,therefore, that God not only enables the soul to see Him in all hissurpassing beauty, but also that he takes her to his bosom as abeloved child, and bestows upon her the happiness which mortal eyecannot see. It means, furthermore, that God unites the soul toHimself in so wonderful and intimate a manner, that, without losingher created nature or personal identity, she is transformed into God,according to the forcible expression of St. Peter, when he assertsthat we are "made partakers of the divine nature."* This is thehighest glory to which a rational nature can be elevated, if weexcept the glory of the hypostatic union and the maternity of theBlessed Virgin Mary.
* 2 Pet. i. 4.
In explaining this partaking of the divine nature in heaven,theologians make use of a very apt comparison. If, say they, youthrust a piece of iron into the fire, it soon loses its dark color,and becomes red and hot, like the fire. It is thus made a partaker ofthe nature of fire, without, however, losing its own essentialiron-nature. This illustrates what takes place in the Beatific Visionin relation to the soul. She is united to God, and penetrated by Him.She becomes bright with His brightness, beautiful with His beauty,pure with His purity, happy with His unutterable happiness, andperfect with His divine perfections. In a word, she has become apartaker of the "divine nature," while she retains her created natureand personal identity.
Abstract words, however, and reasoning fail to convey a definite ideaof this glorious happiness reserved for the children of God. Let us,therefore, have recourse to an illustration in the shape of a littleparable. It will be as a mirror, wherein we shall see faint but truereflections of the Beatific Vision.
A kind-hearted king, while hunting in a forest, finds a blind orphanboy, totally destitute of all that can make life comfortable. Theking, moved with compassion, takes him to his palace, adopts him ashis own, and orders him to be cared for and educated in all that ablind person can learn. It is almost needless to say that the boy isunspeakably grateful, and does all he can to phase the king. When hehas reached his twentieth year, a surgeon performs an operation uponhis eyes by which his sight is restored. Then the king, surrounded byhis nobles and amid all the pomp and magnificence of the court,proclaims him one of his sons, and commands all to honor and love himas such. And thus the once friendless orphan becomes a prince, and,therefore, a partaker of the royal dignity, of the happiness andglory which are to be found in the palaces of kings.
I will not attempt to describe the joys that overwhelm the soul ofthis fortunate young man when he first sees that king, of whose manlybeauty, goodness, power, and magnificence he had heard so much. Norwill I attempt to describe those other joys which fill his soul whenhe beholds himself, his own personal beauty, and the magnificence ofhis princely garments, whereof he had also heard so much heretofore.Much less will I attempt to picture his exquisite unspeakablehappiness when he sees himself adopted into the royal family, honoredand loved by all, together with all the pleasures of life within hisreach. Each one may endeavor to imagine his feelings, joy, andhappiness. We can only say that all this taken together is a beatificvision for him--in the natural order.
Here we find the three acts already explained. The first is the sightof the good king in all his glory and magnificence; the second is theintense love which this sight produces; and the third is theenjoyment of the king's society, and all the happiness wherewith hisadoption has surrounded him.
The application of the parable is obvious. God is the great andmighty King who finds your soul in the wilderness of this world. Touse the forcible words of Scripture, He found you "wretched, andmiserable, and poor, and blind, and naked."* Moved with compassion,He brought you into His holy Church. There, He washed you with hisown precious blood, clotured you with the spotless robe ofinnocence, adorned you with the gifts of grace, and adopted you ashis own child. Then He commanded his ministers and others to educateyou for heaven. By His grace, and your own co-operation, your soul isbeing gradually developed into a more perfect resemblance to JesusChrist, who, in His human nature, is the standard of all createdperfection. But you are blind yet, and must remain so until yourHeavenly Father calls you home. When that happy day dawns, you willleave this world; your eyes will be opened by the light of glory, andyou will see God as He is, in all his glory and magnificence. Youwill also see yourself as you are, adorned with the jewels of themany graces He has bestowed upon you. You will also see the beautifulangels and saints, clothed with the beauty of God himself, standingaround his throne to hear the sentence that is to admit you intotheir society. This sight of the Living God, and of all themagnificence which surrounds Him, will fill your soul with a perfectknowledge of him; and this knowledge will produce a most ardent andperfect love; and when he presses you to his bosom, proclaims you oneof his children, and commands all to honor and love you as such, yourjoy will be full. This will be emphatically a Beatific Vision foryou. you will then enter into the possession and enjoyment of God,who alone can fill the soul with pure and permanent happiness.
* Apoc. iii. 17.
We shall now close this chapter with a beautiful extract from thegreat theologian Lessius. Speaking of the three acts which constitutethe Beatific Vision, he says: "In these three acts resides God'schiefest glory, which He himself intended in all his works; and so,likewise, in these same acts reside the highest good and formalbeatitude of men and angels. By these acts the blessed spirits arevastly elevated above themselves, and, in their union with God,become godlike, by a most lofty and supereminent similitude with God,so that the mind can conceive no greater. Thus, like very gods, theyshine to all eternity in the divine brightness. By these same actsthey expand themselves into immensity, so as to be co-equal andco-extensive, as far as may be, to so great a good, that they maytake it in, and comprehend it all. They linger not outside, as itwere upon the surface of it; but they go down into its profounddepths, and enter into the joy of their Lord; some more, some less,according to the magnitude of the light of glory imparted to each.Immersed in this abyss, they lose themselves, and all created things;for all other good and joys seem to them as nothing by the side ofthis ocean of good and joys. In this abyss there is to them nodarkness, no obscurity, such as now hangs over us about the Divinity;but all is light and immense serenity. There are their eternalmansions, with a tranquil security that they can never fail. There isthe fulfilling of all their desires. There is the possession andenjoyment of all things that are desirable. There nothing will remainto be longed for, or sought for any more; for all will firmly possessand exquisitely enjoy every good thing in God. There the occupationof the saints will be to contemplate the infinite beauty of God, tolove His infinite goodness, to enjoy his infinite sweetness, to befilled to overflowing with the torrent of his pleasures, and to exultwith an unspeakable delight in his infinite glory, and in all thegood things which he and they possess. Hence comes perpetual praise,and benediction, and thanksgiving; and thus the blessed, havingreached the consummation of all their desires, and knowing not whatmore to crave, rest in God as their last end."*
* De Perf. Divin. lib. xiv. c. 5.
CHAPTER II.
THE BEATIFIC VISION. (CONTINUED.)
In the Beatific Vision, "we shall be like Him; because we shall seehim as he is."*
* 1 John iii. 2.
Happiness of Heaven. Download TXT -
= = = = = = = = = = = =
