Question XLI: Whether the order of charity remains in heaven

The Seraphic Doctor reports twofold opinions on this matter. The first is, that the same order of Charity will remain entirely in the fatherland as is on the way.

The first reason is taken from the dictate of nature, which dictates that one ought first to love oneself, then one's neighbor, and among neighbors more those who are more closely joined. But glory will be the highest perfection of nature, not its destruction.

The second reason is taken from the perfection of glory, which regards more him in whom it is, than other like and near persons; otherwise, if all things were common, there would be no reason why we should labor to attain a greater glory by our works.

The third reason is consequently taken from the order of divine justice, which orders that a man rejoice more in his own merits than in those of another, since one's own merits ought to be rewarded in the one who merits, not another's. This opinion, the Holy Doctor says, is that of very many.

The second opinion is, that charity can be considered either as regards the good, which is its object, and this is the order of Charity in itself and according to its intrinsic nature: then by reason of the subject, in which it is. As to the order of Charity in itself, it remains in the fatherland; for that is essential to Charity. Hence in the fatherland one will love above all the greatest good, and consequently in due order those things that are better.

But that order which befits Charity by reason of the underlying nature will not remain in the fatherland, because it does not befit that state: For in the state of beatitude there will be perfect obedience of nature with respect to glory, perfect conformity of our will to the Divine will, and perfect also the overflow of common joy. Because there will be perfect obedience of nature with respect to glory, nature will then be perfectly conformed to glory itself, so that just as the body will become spiritual, inasmuch as it will obey the spirit in all things, although on the way the spirit is forced to condescend to the body; so nature will be conformed in all things to the order of glory and grace, which is considered according to the differences of good, although now grace condescends to the natural affection.

Again, because there will be perfect conformity of our will to the divine will, we shall not love more that which is nearer to us; but that which is more pleasing and acceptable to God, and is better; for thus also God loves.

Moreover, because there will be a perfect overflow of common joy, he will rejoice as much in the good of his neighbor as in his own; yet not with prejudice to merit; for this will be an accidental joy from the overflow of perfect Charity.

This is what St. Anselm says in Prosol. cap. 25. In that perfect Charity of innumerable Angels and blessed men, where no one loves another less than himself, each will rejoice for the others singly no otherwise than for himself. And this opinion is confirmed, because there the offices that look to [particular ties] will cease, the necessary provision will cease, and the succor owed to those more closely joined, especially those who are the principles of our being, and all things will be united in God, the Supreme Good of all.

This opinion, the Holy Doctor says, is also that of St. August. lib. de vera religione, and of Dionysius de Divinis nominibus, of St. Bernard de diligendo Deo, cap. 7. and it is evident from what has been said. St. Thomas follows it here, and his disciples, and Tanner. Tom. 2. disp. 1. quaest. 4. dub. 1. et tom. 3. disp. 2. quaest. 3. dub. 5. num. 87.

You will object first. As grace is the perfection of nature, so also glory: Therefore as the natural order of love is preserved on the way with charity, so it will be in the fatherland.

The Holy Doctor answers: that the order of nature is preserved with the imperfections of the way removed, as I said, which, although they are compatible with the imperfect charity of the way, are not compatible with the consummated charity of the fatherland.

You will object secondly. Order is intrinsic to Charity, otherwise there will be no Charity: Therefore, the order of Charity being removed, charity will be taken away; just as, the mode of knowing in an enigma being removed, faith is evacuated.

The Holy Doctor answers: by denying the parity: For the mode by which faith knows befits it essentially; but this order of charity, as to many things, arises from the imperfection of the way and of the subject for this state.

You will object thirdly. If joy is common, and the non-Martyr there rejoices as much in the glory of the Martyr as the Martyr himself, to what end is the Martyr crowned for his martyrdom.

The Holy Doctor answers: that the matter of glory is indeed communicated to all; nevertheless he who is crowned has a more intense Charity, and will rejoice more, and in the Martyr has from martyrdom an increase of Charity, whereby he rejoices more.

You will object fourthly. If joy is common: Therefore you will rejoice in the salvation of all, even of those not converted by us; to what end then the Laurel of the Doctor for those converted by us?

It is answered, that this joy will be singular, by reason of a certain comeliness, which is a special matter of joy, which will be in the Doctor, even if it overflow unto the rejoicing-with of others, yet without prejudice to the intensity and comeliness in him who labored.

But if you wish to follow the former opinion, the Holy Doctor teaches you to answer that these things are to be understood, other things being equal.

To the first; that we ought to love greater goods, say that, on the side of the object, this is true; but by reason of the unity, which is regarded by Charity, and by reason of union, the manner is altered.

To that about conformity with the will of God, say that God does not love with a greater affection, though with a greater effect, as providence befits.

To the reason from the perfection of glory, say that it does not prejudice the merits of each, which ought to be rewarded in his mind.