This essay was submitted on November 9, 2020 for my Christian Spirituality course.
In Summa Theologiae, Thomas Aquinas discusses whether the rewards assigned to the Beatitudes are received in this life, or in the next life, to which Aquinas argues that the rewards of the Beatitudes can be received on Earth in the present life. The first objection focuses on the idea that an object of hope is in a future happiness, and since many hope for a reward, the reward is found in the life to come. The second objection places punishment in opposition of reward. It cites a passage from Job to state that people are not usually punished on Earth, but rather in the afterlife: “They spend their days in wealth, and in a moment go down to the grave” (Job 21:13 KJV.) If this is the case with punishments, then rewards are also not granted on Earth. The third and last objection emphasizes the fact that we can only be rewarded with complete fullness and happiness when we see God and bask in His entire glory, but we are only able to see God once we reach heaven in the afterlife.
Aquinas rebuttals these objections and makes his case, beginning by citing Augustine’s analysis that “[…] all these grades of perfection can be attained even in this present life, as we believe them to have been fully attained in the case of the Apostles” (S. dom. m. i, 4). He continues by explaining that there are two reasons we may have hope of future happiness within us. The first reason is to have a disposition toward a future happiness by acting meritoriously, and the second reason is for the imperfect inception of future happiness in holy individuals. This imperfect inception of future happiness can be compared to the excited anticipation felt when one hopes a tree will bear fruit and starts to see the first signs of fruit— a contrast to the impassive state felt when hoping for fruit when there are only leaves that are beginning to grow. While perfect happiness is indeed found in the Kingdom of Heaven, the meritorious actions of abiding by the Beatitudes can also dispose one to an imperfect, budding happiness that can be experienced in the present life. Hence, Aquinas’ response to the first objection is that while hope regards future happiness as the final destination, it also aids the grace that leads to the end. To the second objection, Aquinas states that while the wicked are not temporally punished on Earth, they are spiritually punished in the present as their soul miserably endures disordered behaviour. Similarly, the good may not receive material reward on Earth, but receive an abundance of spiritual reward in the present. Lastly, to the third objection Aquinas reiterates that all rewards will come in full in heaven but lists the ways each beatitude has already merited reward in this life. As said by Augustine, the means to a poor spirit is a humble, God-fearing disposition, which is the starting point toward the summit of wisdom (S. dom. m. i, 1). The reward for the meek to inherit the land entails the soul is put in a state of preparation, since it desires to rest on this eternal inheritance. Those who mourn are comforted in the present life by the grace of God, and as written by John, the hungry are also fed in this life by doing the will of God: “My food,' said Jesus, 'is to do the will of him who sent me and to finish his work” (John 4:34 NIV). Mercy can also be received in this life, which coincides with the ability to “see God with the gift of understanding. Lastly, those who find peace within themselves on Earth approach the likeness of God, deeming them children of God. All of these rewards begin and manifest imperfectly on Earth, but will be received in full form in the afterlife.
Prior to reading the article, I had assumed that the rewards of the Beatitudes were to be given in heaven, and so Aquinas’ thorough arguments took me by surprise, but were definitely insightful and convincing. The difficulty of living the Beatitudes is often emphasized, which previously led me to believe a countercultural Christian life is hard work on Earth that will be made worth in the afterlife. Aquinas alternatively focused on the fulfilment found in the actual journey to the final destination by elaborating on the many ways one’s disposition while enacting the Beatitudes can be rewarding in itself. The reward found when in a state of hope is a concept that had not occurred to me previously, and it was one that stuck with me. The metaphor of hoping a tree will bear fruit brought up the idea that there are different levels of hope, and with a higher level of hope is a higher level of reward. Hope increases when there is stronger evidence supporting the idea that the thing you hope for will materialize, which will naturally put someone in a positive disposition of excitement and anticipation. Someone with high hopes will also be more motivated to work harder towards the end goal, and often the labour is without trouble since the envisioned end is so close to becoming actuality. Likewise, the merits of the Beatitudes increases the spirituality of a person, drawing him closer to God with the hope of one day spending eternity in His Kingdom. Having a close relationship with God while on Earth, though imperfect, is rewarding in itself, and knowing that you are so close to the end goal brings a sense of happiness, a happiness that is only a fraction of what you will feel once the object of hope is actually attained.
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