THE UNION OF THE SAINTS WITH GOD IN THE BEATIFIC VISION
When we look upon anything, though it is present to us, it is not united to our eyes. It only sends them a certain representation or image of itself. It is called the sensible species18, by means of which we can see. When we contemplate or understand a thing, that which we understand is not united to our intellect, except by the means of another representation and image. It is an extremely delicate and spiritual image, which is called the intelligible species. Still, these species, by how many turns and changes do they come to our understanding? They arrive at the exterior senses, from there pass to the interior, from there to the imagination, from imagination to the active intellect and finally come to the passive intellect[receptive]. So by passing through so many strainers and after much polishing, they are purified, refined and perfected. And from sensible objects they become intelligible.
Thus, Theotimus, we see and understand all we see and understand in this mortal life, yes even the things of faith. A mirror does not contain the thing we see in it but only the representation and species of it. This representation, caught by the mirror, produces another in the eye of the beholder. In the same way, the word of faith does not contain the thing it proclaims. It only symbolizes them. This representation of divine things is found in the word of faith. It produces another symbol which our intellect by help of God’s grace accepts and receives as a symbol of sacred truth. Our will takes delight in it and accepts it as honourable, useful, lovable and excellent truth. Therefore the truths signified in God’s word are represented to the intellect as things expressed in the mirror and by the mirror represented to the eye. As the great apostle says, to believe is like seeing in a mirror (1 Cor 13:12).
In heaven, however, Theotimus, Oh my God, what a blessing! God will unite himself to our mind without mediation of any species or representations whatsoever. Thus he will apply and join himself to our understanding. In doing so, he makes himself so present to it that this intimate presence will take the place of symbol and species. O true God, what sweetness to the human mind to be united forever to its supreme object! It is receiving, not its symbol, but the proper essence of his divine truth and Majesty. We shall be there like God’s happy children, having the privilege to be nourished with God’s own substance. It is received into our souls by our mind’s mouth. This surpasses all that is sweet. It is like mothers who are not satisfied with feeding their babies with their milk which is their own substance. The mothers put their breasts into the mouth of the babies so that they may receive their substance. It is not in a spoon or other receptacle that they give their substance. The maternal substance serves both as channel and as nourishment received by her beloved baby. So also, God our Father is not satisfied with making us receive his own substance into our minds. That is to say, to make us see his Divinity. But from the depths of his gentleness he himself will give his substance to our spirits. We shall no longer understand him by species or symbol but by his very substance itself. Thus God’s paternal and eternal substance serves both as species and as object to our understanding. Then those Divine promises shall be fulfilled in an excellent manner: I will lead her into the wilderness and I will speak to her heart (Hos 2: 14). Rejoice with Jerusalem and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her- that you may nurse and be satisfied from her consoling breasts; that you may drink deeply with delight from her glorious bosom. You shall nurse and be carried on her arm, and dandled on her knees (Isa 66:10-12).
Infinite happiness, Theotimus, has not only been promised to us but we have a pledge of it in the most holy sacrament of the Eucharist, the perpetual feast of divine grace. In it we receive our Saviour’s blood in his body and his body in his blood. His blood is given to us by his flesh, his substance by his substance into our own bodily mouths. This is to make us know that he will give us his own divine essence in the eternal feast of glory. It is true that here [on earth] this favour is done to us really but in a hidden way under the sacramental species and symbols. But in heaven God will give himself to us unveiled and we shall see him, face to face as he is (1 Cor13:12).