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*H And I beheld: and lo a Lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name and the name of his Father written on their foreheads.
Ver. 1. Behold a Lamb, by which is divers times represented our Saviour Christ. Wi.
*H And they sung as it were a new canticle, before the throne and before the four living creatures and the ancients: and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth.
Ver. 3. They sung as it were a new canticle. In these visions, after persecutions, are sometimes introduced rejoicings to encourage the servants of God in their sufferings from the wicked world. — No man could say (or sing) the canticle, but those hundred and forty-four thousand : by which are signified the elect, who were not defiled with women. Some expound this literally of those who always lived virgins; others understand all those who lived or died with a pure and clean heart, exempt from the corruption of vices, and of whom it is said, (v. 5) that in their mouth was found no lie, and that they were without spot for the throne of God. Wi.
* Summa
*S Part 3, Ques 152, Article 5
[II-II, Q. 152, Art. 5]
Whether Virginity Is the Greatest of Virtues?
Objection 1: It would seem that virginity is the greatest of virtues. For Cyprian says (De Virgin. [*De Habitu Virg.]): "We address ourselves now to the virgins. Sublime is their glory, but no less exalted is their vocation. They are a flower of the Church's sowing, the pride and ornament of spiritual grace, the most honored portion of Christ's flock."
Obj. 2: Further, a greater reward is due to the greater virtue. Now the greatest reward is due to virginity, namely the hundredfold fruit, according to a gloss on Matt. 13:23. Therefore virginity is the greatest of the virtues.
Obj. 3: Further, the more a virtue conforms us to Christ, the greater it is. Now virginity above all conforms us to Christ; for it is declared in the Apocalypse (14:4) that virgins "follow the Lamb whithersoever He goeth," and (Apoc. 14:3) that they sing "a new canticle," which "no" other "man" could say. Therefore virginity is the greatest of the virtues.
_On the contrary,_ Augustine says (De Virgin. xlvi): "No one, methinks, would dare prefer virginity to martyrdom," and (De Virgin. xlv): "The authority of the Church informs the faithful in no uncertain manner, so that they know in what place the martyrs and the holy virgins who have departed this life are commemorated in the Sacrament of the Altar." By this we are given to understand that martyrdom, and also the monastic state, are preferable to virginity.
_I answer that,_ A thing may excel all others in two ways. First, in some particular genus: and thus virginity is most excellent, namely in the genus of chastity, since it surpasses the chastity both of widowhood and of marriage. And because comeliness is ascribed to chastity antonomastically, it follows that surpassing beauty is ascribed to chastity. Wherefore Ambrose says (De Virgin. i, 7): "Can anyone esteem any beauty greater than a virgin's, since she is beloved of her King, approved by her Judge, dedicated to her Lord, consecrated to her God?" Secondly, a thing may be most excellent simply, and in this way virginity is not the most excellent of the virtues. Because the end always excels that which is directed to the end; and the more effectively a thing is directed to the end, the better it is. Now the end which renders virginity praiseworthy is that one may have leisure for Divine things, as stated above (A. 4). Wherefore the theological virtues as well as the virtue of religion, the acts of which consist in being occupied about Divine things, are preferable to virginity. Moreover, martyrs work more mightily in order to cleave to God--since for this end they hold their own life in contempt; and those who dwell in monasteries--since for this end they give up their own will and all that they may possess--than virgins who renounce venereal pleasure for that same purpose. Therefore virginity is not simply the greatest of virtues.
Reply Obj. 1: Virgins are "the more honored portion of Christ's flock," and "their glory more sublime" in comparison with widows and married women.
Reply Obj. 2: The hundredfold fruit is ascribed to virginity, according to Jerome [*Ep. cxxiii ad Ageruch.], on account of its superiority to widowhood, to which the sixtyfold fruit is ascribed, and to marriage, to which is ascribed the thirtyfold fruit. But according to Augustine (De QQ. Evang. i, 9), "the hundredfold fruit is given to martyrs, the sixtyfold to virgins, and the thirtyfold to married persons." Wherefore it does not follow that virginity is simply the greatest of virtues, but only in comparison with other degrees of chastity.
Reply Obj. 3: Virgins "follow the Lamb whithersoever He goeth," because they imitate Christ, by integrity not only of the mind but also of the flesh, as Augustine says (De Virgin. xxvii). Wherefore they follow the Lamb in more ways, but this does not imply that they follow more closely, because other virtues make us cleave to God more closely by imitation of the mind. The "new hymn" which virgins alone sing, is their joy at having preserved integrity of the flesh. _______________________
*H These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb.
Ver. 4. These are they, &c. In the style of the prophets, by fornication is meant idolatry, and virginity signifies cleanness from all sacrilegious worship. These, therefore, are virgins in this sense, who have not fallen into the impurities of creature worship. But others, as S. Augustine, understand it of persons who have lived in continency. The first, however, is the more literal sense. Calmet.
*H And I saw another angel flying through the midst of heaven, having the eternal gospel, to preach unto them that sit upon the earth and over every nation and tribe and tongue and people:
Ver. 6-7. Another Angel, . . saying: . . Fear the Lord. [1] By this Angel are represented the preachers of the gospel, exhorting all men to the true faith and a good life. Wi.
* Footnotes
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Psalms
114:1
Alleluia. I HAVE loved, because the Lord will hear the voice of my prayer.
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Acts
14:14
And saying: Ye men, why do ye these things? We also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them:
* Footnotes
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Isaias
21:9
Behold this man cometh, the rider upon the chariot with two horsemen, and he answered, and said: Babylon is fallen, she is fallen, and all the graven gods thereof are broken unto the ground.
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Jeremias
51:8
Babylon is suddenly fallen, and destroyed: howl for her, take balm for her pain, if so she may be healed.
*H And another angel followed, saying: That great Babylon is fallen, is fallen; which made all nations to drink of the wine of the wrath of her fornication.
Ver. 8. Another Angel, . . saying: . . She is fallen, she is fallen, that great Babylon. By Babylon, as observed before, may very probably be signified all the wicked world in general, whom God will punish and destroy after the short time of this mortal life: or may be signified every great city, and perhaps Rome returned to idolatry in the time of antichrist, a little before the end of the world, or may be signified the idolatry of heathen Rome, in the fourth age, when the Christian religion, under Constantine and his successors, began to triumph over paganism, i.e. according to those interpreters followed by Alcazar, Bossuet, P. Alleman, &c. which exposition Dr. Hammond thus expresseth: "the whole impure city of heathen Rome, under the title of Babylon, that old idolatrous city that had lain so heavy upon the people of God . . . should speedily be destroyed, for advancing the heathen worship." Wi. — It is probable that here by the great Babylon is meant the city of the devil; that is, the universal society of the wicked: as Jerusalem is taken for the city and the Church of God. Ch.
*H And the third angel followed them, saying with a loud voice: If any man shall adore the beast and his image and receive his character in his forehead or in his hand,
Ver. 9-10. The third Angel followed . . . if any man shall adore the beast, . . he also shall drink of the wine of the wrath of God, which is mingled with pure wine, &c. That is, he shall drink of the bitter cup of God's indignation, not mixed with water, or any thing to diminish its force, but with wine and wine; i.e. with punishments upon punishments for ever and ever. Wi.
*H Here is the patience of the saints, who keep the commandments of God and the faith of Jesus.
Ver. 12. Here is the patience of the saints. Here patience is necessary, so as not to be carried away with such pleasures and vanities as are offered in the wicked Babylon, and to remain firm under persecutions with the pious inhabitants of Jerusalem. Wi.
*H And I heard a voice from heaven, saying to me: Write: Blessed are the dead who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labours. For their works follow them.
Ver. 13. Blessed are the dead (all the dead) who die in the Lord, and not the martyrs only, for their works follow every one. Wi. — It is understood of the martyrs, who die for the Lord. Ch. — For their works follow them . It is just that they rest at length from their labours, and enjoy for eternity the recompense of their fidelity. They land on the shores of their native country, enriched with the treasures of the good works they have done in this lower world. This is said in express contradiction to those who denied the necessity of good works, and maintained the indifference of actions. This seems to have been the doctrine of the Nicolaites and other heretics of those times. Calmet. — The Holy Ghost confirms the sentence of their happiness, not only because at the moment of their departure their hard labours and penitential works cease, but their souls are admitted to a glorious immortality, the recompense of their good works. Past.
* Summa
*S Part 2, Ques 4, Article 5
[I-II, Q. 4, Art. 5]
Whether the Body Is Necessary for Man's Happiness?
Objection 1: It would seem that the body is necessary for Happiness. For the perfection of virtue and grace presupposes the perfection of nature. But Happiness is the perfection of virtue and grace. Now the soul, without the body, has not the perfection of nature; since it is naturally a part of human nature, and every part is imperfect while separated from its whole. Therefore the soul cannot be happy without the body.
Obj. 2: Further, Happiness is a perfect operation, as stated above (Q. 3, AA. 2, 5). But perfect operation follows perfect being: since nothing operates except in so far as it is an actual being. Since, therefore, the soul has not perfect being, while it is separated from the body, just as neither has a part, while separate from its whole; it seems that the soul cannot be happy without the body.
Obj. 3: Further, Happiness is the perfection of man. But the soul, without the body, is not man. Therefore Happiness cannot be in the soul separated from the body.
Obj. 4: Further, according to the Philosopher (Ethic. vii, 13) "the operation of bliss," in which operation happiness consists, is "not hindered." But the operation of the separate soul is hindered; because, as Augustine says (Gen. ad lit. xii, 35), the soul "has a natural desire to rule the body, the result of which is that it is held back, so to speak, from tending with all its might to the heavenward journey," i.e. to the vision of the Divine Essence. Therefore the soul cannot be happy without the body.
Obj. 5: Further, Happiness is the sufficient good and lulls desire. But this cannot be said of the separated soul; for it yet desires to be united to the body, as Augustine says (Gen. ad lit. xii, 35). Therefore the soul is not happy while separated from the body.
Obj. 6: Further, in Happiness man is equal to the angels. But the soul without the body is not equal to the angels, as Augustine says (Gen. ad lit. xii, 35). Therefore it is not happy.
_On the contrary,_ It is written (Apoc. 14:13): "Happy [Douay: 'blessed'] are the dead who die in the Lord."
_I answer that,_ Happiness is twofold; the one is imperfect and is had in this life; the other is perfect, consisting in the vision of God. Now it is evident that the body is necessary for the happiness of this life. For the happiness of this life consists in an operation of the intellect, either speculative or practical. And the operation of the intellect in this life cannot be without a phantasm, which is only in a bodily organ, as was shown in the First Part (Q. 84, AA. 6, 7). Consequently that happiness which can be had in this life, depends, in a way, on the body. But as to perfect Happiness, which consists in the vision of God, some have maintained that it is not possible to the soul separated from the body; and have said that the souls of saints, when separated from their bodies, do not attain to that Happiness until the Day of Judgment, when they will receive their bodies back again. And this is shown to be false, both by authority and by reason. By authority, since the Apostle says (2 Cor. 5:6): "While we are in the body, we are absent from the Lord"; and he points out the reason of this absence, saying: "For we walk by faith and not by sight." Now from this it is clear that so long as we walk by faith and not by sight, bereft of the vision of the Divine Essence, we are not present to the Lord. But the souls of the saints, separated from their bodies, are in God's presence; wherefore the text continues: "But we are confident and have a good will to be absent . . . from the body, and to be present with the Lord." Whence it is evident that the souls of the saints, separated from their bodies, "walk by sight," seeing the Essence of God, wherein is true Happiness.
Again this is made clear by reason. For the intellect needs not the body, for its operation, save on account of the phantasms, wherein it looks on the intelligible truth, as stated in the First Part (Q. 84, A. 7). Now it is evident that the Divine Essence cannot be seen by means of phantasms, as stated in the First Part (Q. 12, A. 3). Wherefore, since man's perfect Happiness consists in the vision of the Divine Essence, it does not depend on the body. Consequently, without the body the soul can be happy.
We must, however, notice that something may belong to a thing's perfection in two ways. First, as constituting the essence thereof; thus the soul is necessary for man's perfection. Secondly, as necessary for its well-being: thus, beauty of body and keenness of perfection belong to man's perfection. Wherefore though the body does not belong in the first way to the perfection of human Happiness, yet it does in the second way. For since operation depends on a thing's nature, the more perfect is the soul in its nature, the more perfectly it has its proper operation, wherein its happiness consists. Hence, Augustine, after inquiring (Gen. ad lit. xii, 35) "whether that perfect Happiness can be ascribed to the souls of the dead separated from their bodies," answers "that they cannot see the Unchangeable Substance, as the blessed angels see It; either for some other more hidden reason, or because they have a natural desire to rule the body."
Reply Obj. 1: Happiness is the perfection of the soul on the part of the intellect, in respect of which the soul transcends the organs of the body; but not according as the soul is the natural form of the body. Wherefore the soul retains that natural perfection in respect of which happiness is due to it, though it does not retain that natural perfection in respect of which it is the form of the body.
Reply Obj. 2: The relation of the soul to being is not the same as that of other parts: for the being of the whole is not that of any individual part: wherefore, either the part ceases altogether to be, when the whole is destroyed, just as the parts of an animal, when the animal is destroyed; or, if they remain, they have another actual being, just as a part of a line has another being from that of the whole line. But the human soul retains the being of the composite after the destruction of the body: and this because the being of the form is the same as that of its matter, and this is the being of the composite. Now the soul subsists in its own being, as stated in the First Part (Q. 75, A. 2). It follows, therefore, that after being separated from the body it has perfect being and that consequently it can have a perfect operation; although it has not the perfect specific nature.
Reply Obj. 3: Happiness belongs to man in respect of his intellect: and, therefore, since the intellect remains, it can have Happiness. Thus the teeth of an Ethiopian, in respect of which he is said to be white, can retain their whiteness, even after extraction.
Reply Obj. 4: One thing is hindered by another in two ways. First, by way of opposition; thus cold hinders the action of heat: and such a hindrance to operation is repugnant to Happiness. Secondly, by way of some kind of defect, because, to wit, that which is hindered has not all that is necessary to make it perfect in every way: and such a hindrance to operation is not incompatible with Happiness, but prevents it from being perfect in every way. And thus it is that separation from the body is said to hold the soul back from tending with all its might to the vision of the Divine Essence. For the soul desires to enjoy God in such a way that the enjoyment also may overflow into the body, as far as possible. And therefore, as long as it enjoys God, without the fellowship of the body, its appetite is at rest in that which it has, in such a way, that it would still wish the body to attain to its share.
Reply Obj. 5: The desire of the separated soul is entirely at rest, as regards the thing desired; since, to wit, it has that which suffices its appetite. But it is not wholly at rest, as regards the desirer, since it does not possess that good in every way that it would wish to possess it. Consequently, after the body has been resumed, Happiness increases not in intensity, but in extent.
Reply Obj. 6: The statement made (Gen. ad lit. xii, 35) to the effect that "the souls of the departed see not God as the angels do," is not to be understood as referring to inequality of quantity; because even now some souls of the Blessed are raised to the higher orders of the angels, thus seeing God more clearly than the lower angels. But it refers to inequality of proportion: because the angels, even the lowest, have every perfection of Happiness that they ever will have, whereas the separated souls of the saints have not. ________________________
SIXTH
*H And I saw: and behold a white cloud and upon the cloud one sitting like to the Son of man, having on his head a crown of gold and in his hand a sharp sickle.
Ver. 14-20. Like to the Son of man. That is, to our Saviour Christ, sitting on a white cloud, with a crown of gold, and in his hand a sharp sickle. And another Angel, desiring of him to do justice, by putting in his sickle, because the harvest of the earth was ripe, dry, and withered; i.e. the wicked, ripe for punishment. The like is again represented by the sickle, which is said to be put to the clusters of the vineyard: and they were cast into the great wine-press, or lake of the wrath of God, into hell, where the blood is said to come out even up to the horses' bridles, for a thousand and six hundred furlongs: a metaphorical way of expressing the exceeding great torments of the wicked in hell. But to pretend from hence to give the just dimensions of hell, is a groundless conjecture; of which see Corn. a Lapide. Wi.
* Footnotes
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Joel
3:13
Put ye in the sickles, for the harvest is ripe: come and go down, for the press is full, the fats run over: for their wickedness is multiplied.
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Matthew
13:39
And the enemy that sowed them, is the devil. But the harvest is the end of the world. And the reapers are the angels.