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pamphletstoinspire · 5 years

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Longing for Life Everlasting

If Heaven is where we hope to spend our eternity, it ought to be something that is on our minds here below. “For,” after all, “we have not here a lasting city, but we seek one that is to come,” says Saint Paul (Heb. 13:14).

But do we really seek it, or do we rather presume upon it? Again, do we seek it, or do we take it for granted?

If I were a prudent man of the world and it should come to pass that I want to go to a wondrous, far-off, and joy-filled land — say, on vacation — I would calculate the costs, set a budget, make plans regarding my vacation time, mark my calendar, reserve my lodgings, purchase my plane tickets, etc. All of course in the hope that my chosen destination lives up to my high expectations.

But how do I know what to expect? I’ve been told about the place, or I read about it. My attention was drawn to something there that was desirable. If it were not, then I would have no desire for it.

Let us read more, think more, speak more, and pray more, of Heaven! Do we not long to hear those words of Jesus at the hour of death? “Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord” (Matthew 25: 23).

Catholic philosopher Jozef Pieper had a good analogy concerning this “joy.” He compared it to a man dying of thirst and receiving a cup of cold water. The man sees the cup, desires the water, and then he takes the drink, the never-ending satiation of that everlasting gulp. Only in Heaven, the satiation is a supernatural fulfilling of what is highest in man, his rational faculties of intellect and will. This is the final Beatitude for which we were made, a share of God’s own Beatitude. Thinking of such things with her brother Rodrigo when they were children, Saint Teresa of Avila would repeat over and over again “forever, forever, forever.” So, too, did Saint Antonio Maria Claret, when he was only five years old, lay awake at night considering his immortality in Heaven or Hell, repeating to himself, siempre, siempre, siempre.

But when we speak of our coming to into “eternal life,” it can only be the life of Heaven, the life of the creature’s participation, by supernatural grace, in God’s own eternity. The damned have everlasting torment, not the eternal life we speak of in the last article of the Apostle’s Creed: Credo in Vitam Aeternam! I was told that those were the last words of the valiant Brother Hugh MacIsaac, M.I.C.M., may he rest in peace (+July 11, 1979).

Upon reading this, some will think of Saint Paul’s words, referring to Isaias the Prophet: “But, as it is written: That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him” (1 Cor. 2:9; cf. Isaias 64:4). They may then ask, “So how do we know what to think about? It’s ineffable!” But the Apostle did not say, “mind hath not considered, imagination hath not applied itself, heart hath not yearned.” Fully aware of our limitations in this life, we ought not, for that reason, ignore the sublime subject. Rather, the incompleteness and inadequacy of our knowledge here below ought all the more to move us to keep Heaven on our minds, heart, and lips — applying ourself as a little child who strives on his tip toes to see into the candy store window all those delights that are just out of his sight.

There are a multitude of ways that one can approach the subject of Heaven, speculating on what it will be like.

First, let’s look at what Heaven is not. It is not simply a place of happiness where God happens to be also. It is not a carnal palace of delights such as that imagined by the Mormons or Muslims. It is not a nirvana or state of annihilation such as that imagined by the Oriental pantheists.

By contrast, Heaven is primarily a supernatural state, one in which created angelic and human intellects behold the vision of God, being supremely happy in their intellects and experiencing overflowing joy in their wills. This Blessedness is a kind of maximally elevated supernatural happiness.

What more can we say in this brief space about the Beatific Vision? It is a direct intuition of God in His very essence. In other words, we see the Father, Son, and Holy Ghost as they are, not with the eyes of our bodies, but with the intuitive power of the intellect.

Everlasting Beatitude is essentially the possession of God. Theologians speak of the five acts of the blessed: these are vision, two kinds of love, and two kinds of joy. The full list is vision, love of God in Himself, love of God as the source of our happiness, joy in God in Himself, and the joy that we experience from God as the source of our happiness. The theologians speak of the possession of God and these five acts as the “physical essence” of heavenly beatitude. But they often push further and ask if any one of these acts forms the essence of beatitude in a stricter sense. The question they ask is: “What is the metaphysical essence of beatitude?” Saint Thomas answers the question by saying that the metaphysical essence of beatitude is the vision of God in our intellect. It is the reward of the purified: “Blessed are the clean of heart for they shall see God” (Matt. 5:8).

God Himself is the primary object of the beatific knowledge of the Saints. But there are secondary objects of this knowledge. Jesus, in His glorified humanity, and His Blessed Mother are secondary objects of beatific knowledge. We will know them, as we will know many created things, in the light that is God. After the resurrection of the body, our eyes will see the bodies of Our Lord, Our Lady, and the other saints, as well as other material substances. But this bodily vision will be secondary to the intuitive vision of the Holy Trinity and of created things in God.

We can also speak of objects of “accidental beatitude” in Heaven, such as the fellowship of the saints and angels, and this communion of love with all of our fellow celestial denizens in Christ.

Concerning this, the dogmatic theologians, Monsignor Joseph Pohle, and Arthur Preuss tell us in their volume on Eschatology:

The beatitude enjoyed by the Blessed in Heaven is (per accidens) increased by their intimate association with the angels and saints.

The inhabitants of Heaven do not lead a solitary life, but are associated together in a mystic body called the Communion of Saints (communio sanctorum). They are members of the triumphant Church and admiringly contemplate the angels in their hierarchical gradations as well as the various degrees of dignity and happiness manifested in their glorified fellowmen. Their knowledge is not, however, limited to heavenly things, but extends to Purgatory and this earth, comprising especially those things which are closely related to the supernatural order in general and the position occupied therein by each heavenly denizen in particular. They devote special attention, of course, to whatever pertains to the worship and the intercession of the Saints. Bellarmine thinks that they derive their knowledge of these things from their official position in the celestial hierarchy rather than from a special revelation.

Various bonds connect the Blessed in Heaven with the scene of their labors, battles, temptations, and victories here below.

It was here they acquired that more or less profound knowledge of science and art which is not lost but clarified, deepened, and ennobled in Heaven. Here they still have relatives, friends, and descendants, in whom their former interest continues unabated, for Death does not destroy our earthly relations, but raises them to a higher sphere, in which the salvation of souls outweighs all other considerations. This knowledge the Elect can not obtain from personal observation, as they lack the organs of sense, but it is communicated to them by the Divine Logos, in whom they behold all things.

The times in which we live are quite evil. Deep corruption in Church and State, the desecration of what is holy, the assailing of the natural family, the denaturing of children. In such times, we ought to take heart as Saint Paul encouraged those early Jewish converts in Jerusalem to do:

Looking on Jesus, the author and finisher of faith, who having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God. For think diligently upon him that endured such opposition from sinners against himself; that you be not wearied, fainting in your minds. For you have not yet resisted unto blood, striving against sin: And you have forgotten the consolation, which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord; neither be thou wearied whilst thou art rebuked by him. — Heb. 12:2-5

And if we do receive that consolation after we persevere — for “he that shall persevere unto the end, he shall be saved” (Matt. 10:22) — then we get into that “city… that is to come” that Saint Paul wrote of, and Saint John saw:

And I John saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a great voice from the throne, saying: Behold the tabernacle of God with men, and he will dwell with them. And they shall be his people; and God himself with them shall be their God. And God shall wipe away all tears from their eyes: and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away. And he that sat on the throne, said: Behold, I make all things new. — Apoc. 21:2

From: www.pamphletstoinspire.com

#longing for eternal life

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bibleteachingbyolga · 3 years

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Recently, my sons told me about a conversation they had with several of their friends in the neighborhood. At some point, the discussion turned to heaven, and their friends began to speculate about what it will be like. We’ll have as much money as we like, toys will abound, and adventures will never end, they insisted.

As adults, we probably don’t imagine heaven filled with children’s favorite things, although our own speculations can be remarkably similar. Instead of toys, we imagine climbing mountains, interstellar travel, the infinite delights of unimpeded library access (or is that just me?), and on and on.

There is a danger, then, that our ideas about heaven might have more to do with sanctifying what we currently love the most about this world than they do with what the Scriptures say about where we go when we die. We must, therefore, turn to God’s word if we would learn what our heavenly home will truly be like.

What Is Heaven Like?

First, heaven. Most English translations use the word heaven (or heavens) to describe both the sky (Genesis 1:1, 8; etc.) and the realm where God and his angels dwell (Job 22:12; Psalm 115:2–3; Isaiah 66:1; Matthew 5:34; Romans 1:18). These two are related, but certainly not identical. The spiritual realm of heaven, like the sky, is described as being above the earth to indicate the infinite, qualitative difference between God and everything that he has made (Matthew 14:19; Mark 16:19; 2 Corinthians 12:2; Revelation 4:1; 11:12).

The depiction of heaven as a spiritual “place,” however, does not mean that God literally dwells somewhere high in the sky, or in outer space. God is a Spirit (John 4:24; Acts 7:48–50; Romans 1:20–23); he is not composed of matter, nor does he live in a physical location composed of matter. God dwells in heaven, yet he is not contained or constrained by it in any way (1 Kings 8:27). In fact, heaven is God’s own creation (Colossians 1:16). To say that God is “in” heaven is another way of saying that he transcends his own creation, even as he upholds it at every moment by his word (Hebrews 1:3).

Matters become more mysterious when we think about the resurrected body of Jesus Christ, which is also now in heaven (Acts 3:20–21; 7:55–56; Hebrews 9:24; 1 Peter 3:21–22). We know that Jesus has a physical body, gloriously raised from the dead, resident somewhere, even though we know very little (physically speaking) of what kind of place that somewhere is. We certainly can’t point to it on a map.

Although it is tempting to speculate about all of this, wisdom would keep us tethered to what is clearly revealed in the Bible. Ultimately, the Scriptures are not concerned with identifying for us the physical location of heaven. Based on what we see in Scripture, it seems best that we explain it not as some concrete place in normal space and time, but as an entirely different kind of place. It is a realm that transcends our universe, even as it often breaks into it (when angels appear to human sight, for example, or when God shows himself to his people).

What is central to biblical teaching is not where heaven is, but what it is. Heaven is where God dwells in the unapproachable light of his awesome majesty (1 Timothy 6:16). Death is “gain” for believers because we enter heaven, the place where we come into the fullness of Christ’s loving presence in a wholly new way, which is better than life itself (Philippians 1:21–23). It is also the place where sin (Revelation 21:8), sickness (1 Corinthians 15:42, 52–57), and sadness (Revelation 21:4) are no more, and where we live in perfect fellowship with Christ forever.

Contrary to the teaching that believers enter into a state of “soul sleep,” or unconscious resting, until the day of Christ’s return, the Bible teaches that we will enter into conscious communion with Christ upon death. As Jesus told the thief on the cross, “Today you will be with me in paradise” (Luke 23:43). Paul says that faithful service to Christ in this life brings with it abundant blessings, and yet it also means being “away from the Lord” (2 Corinthians 5:6). He knows he still has gospel work to do, but his chief desire is to arrive finally at that day when he will be “at home with the Lord” (2 Corinthians 5:8).

Resurrection of the Body

Heaven, however, as wonderful as it is, is not the final resting place for God’s people. He never meant it to be. The full effects of sin in this world have not been overcome as long as our bodies lie in the grave. God made the whole world, including our bodies, “very good” (Genesis 1:31). The death of the body is part of the curse of original sin (Genesis 2:17). It is not natural; it is not the way things are meant to be. The last enemy to be defeated by God will be death itself, when the bodies of believers are raised up on the last day (1 Corinthians 15:26, 54–57). Unbelievers also will be raised, though in bodies fitted for eternal punishment (John 5:29).

The resurrection is a physical reality. After his resurrection, Jesus ate food (Luke 24:42–43) and could be touched (John 20:17, 27). In his resurrection, he is the “firstfruits” (1 Corinthians 15:20) of the future resurrection of all believers. This is another way of saying that Jesus (in his physical, bodily resurrection) has already entered into the state that all believers will enter into when he returns to usher in the fullness of the new creation. Because of our unbreakable union with Jesus in life and death (Romans 6:5; 1 Thessalonians 4:14), what is true of him will certainly be true of us as well: we will be raised up bodily (1 Corinthians 15:12–19; Philippians 3:20–21; Romans 8:11). Our bodies will be spiritual (1 Corinthians 15:44), not in the sense of being non-physical, but in the sense of being wholly controlled by the power of the Holy Spirit.

New Heavens, New Earth

The resurrection of the body, then, shows us that a disembodied heaven was never meant by God to last forever. There must be a physical realm for the physically raised body to dwell in. This is the new creation, which, like the resurrection body, is a physical reality. The new creation is the earth transformed by the power of God into everything he originally intended for it when he made it in the beginning. It is heaven come down to earth (Revelation 21:1–8).

The glories of the new creation far transcend the glories of the present creation, a creation that itself is staggering in its testimony to the goodness, beauty, and glory of God (Psalm 19:1–6). The world as God originally made it was “very good” (Genesis 1:31) but incomplete. It had not yet been brought into the state God intended for it, a state that Adam, Eve, and their descendants would have entered into had Adam been faithful in the work God originally gave him. This truth is seen most clearly in Revelation 22:1–5, where God’s people, in the fullness of the new creation, eat from the tree of life and live forever, without the possibility that this blessed state could ever be lost.

What will the new creation be like? As with heaven, many of our questions about the new creation simply aren’t answered in the Bible. We have every reason to believe it will be physical, but even here circumspection is required. There will be an organic connection between our present body and our resurrection body. Even so, there also will be a radical transformation of our bodies at the resurrection. Paul shows both the continuity and the discontinuity in our resurrection bodies using the image of a seed’s transformation into a full-grown plant (1 Corinthians 15:35–49). It is the same body that is raised, and yet it is so much more than merely the body as it was in this age of sin and death. It is an imperishable, glorious, powerful body (1 Corinthians 15:42–44).

Similarly, the good world God made in the beginning will not be thrown away and replaced with an immaterial, spiritual substitute. Instead, its corruption will be cleansed as it is purified of all sinful defilement (see 2 Peter 3:10–13, which speaks not of an annihilating but of a purifying fire). Romans 8:18–25 shows us that the present world, subject as it is to futility and decay because of the fall, will on the last day “be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Romans 8:21).

The new creation will be physical, a new heavens and new earth (Isaiah 65:17; 66:22; 2 Peter 3:13), but the biblical focus is not on the physical makeup of the new creation, or the presence or absence of the mundane earthly activities we so enjoy in this age. Rather, the focus is on the spiritual realities of the new creation: the healing of the ravages of sin among the nations, the absence of sinfully accursed things, and most importantly, seeing and worshiping Christ face-to-face, and rejoicing that his tender, loving face shines upon us (Revelation 22:1–5). We are told only what we need to know about the nature of the new creation so as to motivate our faithful service to God in the present. With this knowledge we must rest content, disciplining our imaginations according to what has actually been revealed to us in God’s word (Deuteronomy 29:29; 1 Corinthians 4:6).

Glory Awaits

In 1 Corinthians 2:9, the apostle Paul writes of heaven that “no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him.” In this text, we see just how much the biblical depictions of heaven, the resurrection of the body, and the new creation, as glorious as they are, cannot fully capture the glory that awaits believers after death. In the end, we can do little more than join Paul in marveling at the eternal delights that await us when we see our Savior face-to-face for the first time.

Heaven, like God himself, is a world we understand truly, and yet fall far short of understanding fully. As the apostle John wrote, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is” (1 John 3:2). We shall indeed be changed (1 Corinthians 15:51). And in that glorious moment, “he will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:4).

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