THE BEATITUDES OF CONTEMPLATION AND UNION WITH GOD
Some philosophers have thought that happiness lies in the knowledge of truth, especially of supreme truth. This was the teaching of Plato and Aristotle. They were but little preoccupied with purity of heart, and their lives, on more than one point, were in contradiction with their doctrine. Christ tells us: "Blessed are the clean of heart: for they shall see God." He does not say that those are blessed who have received a powerful intellect, who have the leisure and means to cultivate it; but rather, blessed are the clean of heart, even though they may be naturally less endowed than many others. If they are clean of heart, they shall see God. A truly clean heart is like the limpid waters of a lake in which the azure of the sky is reflected, or like a spiritual mirror in which the image of God is reproduced.
That the heart may be pure, a generous mortification is prescribed: "If thy right eye scandalize thee, pluck it out. . . . If thy fight hand scandalize thee, cut it off." (17) We must particularly watch over purity of intention: for example, not giving alms through ostentation, not praying to draw upon ourselves the esteem of men, but seeking only the approbation of "the Father who seeth in secret." Then will be realized the words of the Master: "If thy eye be single, thy whole body shall be lightsome." (18)
Even here on earth, the Christian will, in a sense, see God in his neighbor, even in souls that at first seem opposed to God. The Christian will see God in holy Scripture, in the life of the Church, in the circumstances of his own life, and even in trials, in which he will find lessons on the ways of Providence as a practical application of the Gospel. Under the inspiration of the gift of understanding, this is the true contemplation which prepares us for that by which, properly speaking, we shall see God face to face, His goodness, and His infinite beauty. Then all our desires will be gratified, and we shall be inebriated with a torrent of spiritual delights.
As soon as the Dominican begins to describe this state, we can identify traits in some of the saints, such as Bernard, Catherine of Siena, John of the Cross, and many others.
This contemplation of God ought, even here on earth, to be fruitful. It gives peace, a radiating peace, as the seventh beatitude says: "Blessed are the peacemakers: for they shall be called the children of God." According to St. Augustine and St. Thomas, this beatitude corresponds to the gift of wisdom, which makes us taste the mysteries of salvation and see, so to speak, all things in God. The inspirations of the Holy Ghost, to which this gift renders us docile, gradually manifest to us the wonderful order of the providential plan even in those things, and at times especially in those things, which at first disconcerted us, in the painful and unforeseen events permitted by God for a higher good. One could not thus perceive the designs of Providence, which directs our lives, without experiencing peace, which is the tranquillity of order.
One of the biggest problems in contemporary society, including choices people make, is the hatred, the avoidance of order. Many people do not want orderly lives, thinking that spontaneity is superior. Sadly, with the intensity of difficulties in life, many people cannot believe that order brings peace, and therefore, they do not seek the designs of Providence.
That we may not be troubled by painful and unexpected events, that we may receive all from the hand of God as a means or an occasion of going to Him, we need great docility to the Holy Ghost, who wishes to give us progressively the contemplation of divine things, the requisite for union with God. Hence we received in baptism the gift of wisdom, which has grown in us by confirmation and frequent Communion. The inspirations of the gift of wisdom give us a radiating peace, not only for ourselves but for our neighbor. They make us peacemakers; they help us to calm troubled souls, to love our enemies, to find the words of reconciliation which put an end to strifes. This peace, which the world cannot give, is the mark of the true children of God, who never lose the thought of their Father in heaven. St. Thomas even says of these beatitudes: "They are a kind of preparation for future happiness." (19)
Again, docility is no longer seen as a goal. The true happiness of the Unitive State must be desired by men and women. Is it possible that some do not want to be one with Christ?
Lastly, in the eighth beatitude, the most perfect of all, Christ shows that all He has said is greatly confirmed by affliction borne with love: "Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven." The final trials especially, the requisites for sanctity, are indicated here.
Christ's surprising statement had never been heard before. Not only does it promise future happiness, but it declares that a soul should consider itself happy even in the midst of afflictions and persecutions suffered for justice. This is an altogether supernatural beatitude, which is practically understood only by souls enlightened by God. There are, moreover, many spiritual degrees in this state, from that of the good Christian who begins to suffer for having acted well, obeyed, and given good example, up to the martyr who dies for the faith.
One builds up to martyrdom. One is trained in the school of suffering, like SS. Edmund Campion or Thomas More. Stages occur naturally in the spiritual life.
This beatitude applies to those who, converted to a better life, encounter only opposition in their surroundings. It applies also to the apostle whose action is hindered by the very people he wishes to save, when they will not pardon him for having spoken the Gospel truth too clearly. Entire countries sometimes endure this persecution, such as the Vendee during the French Revolution, Armenia, Poland, Mexico, and Spain.
Our news reveals persecution at a horrific scale daily now. If we seek God and find Him, there are those who want to tear us away from God, out of envy or spite or malice. Do you want to know what perfection looks like? Look at the Cross.
This beatitude is the most perfect because it is that of those who are most clearly marked in the image of Jesus crucified. To remain humble, meek, and merciful in the midst of persecution, even toward persecutors, and in this torment not only to preserve peace but to communicate it to others, is truly the full perfection of Christian life. It is realized especially in the last trials undergone by perfect souls which God purifies by making them work for the salvation of their neighbor.
All the saints have not been martyrs, but they have, in varying degrees, suffered persecution for justice' sake, and they have known something of that martyrdom of the heart which made Mary the Mother of Sorrows.
The saints witness Unity with Christ.
Christ insists on the reward promised to those who thus suffer for justice: "Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for My sake. Be glad and rejoice, for your reward is very great in heaven." These words of Christ kindled in the souls of the apostles the desire for martyrdom, a desire which inspired the sublime utterances of St. Andrew and St. Ignatius of Antioch. These words live again in St. Francis of Assisi, St. Dominic, and St. Benedict Joseph Labre. Inspired by these words, these saints were "the salt of the earth," "the light of the world," and they built their houses not on sand but on rock, houses that have been able to weather all storms and have not been overthrown.
These beatitudes, which, as St. Thomas says,(20) are the superior acts of the gifts or of the virtues perfected by the gifts, go beyond simple asceticism and belong to the mystical order. In other words, the full perfection of Christian life belongs normally to the mystical order; it is the prelude of the life of heaven, where the Christian will be "perfect as the heavenly Father is perfect," seeing Him as He sees Himself and loving Him as He loves Himself.
A good friend of mine loves the passage about faith without works being dead. In the Unitive State, there is no separation between works and prayer, prayer and works. One is only doing God's Will and nothing else.
St. Teresa writes: "They read that we must not be troubled when men speak ill of us, that we are to be then more pleased than when they speak well of us; that we must despise our own good name, be detached from our kindred. . . with many other things of the same kind. The disposition to practice this must be, in my opinion, the gift of God; for it seems to me a supernatural good." (21) In other words, this disposition goes beyond simple asceticism or the exercise of the virtues according to our own activity or industry; it is the fruit of a great docility to the inspirations of the Holy Ghost. Moreover, the saint says: "If a soul loves honors and temporal goods, it is in vain that it will have practiced prayer or rather meditation for many years; it will never advance very much. Perfect prayer, on the contrary, frees the soul from these defects." (22) This is equivalent to saying that without perfect prayer a soul will never reach the full perfection of Christian life.
The author of The Imitation also expresses the same idea when speaking of true peace: "If thou arrive at an entire contempt of thyself, know that then thou shalt enjoy an abundance of peace, as much as is possible in this thy earthly sojourn." (23) This is why, in the same book of The Imitation, the disciple asks for the superior grace of contemplation: "I stand much in need of a grace yet greater, if I must arrive so far that it may not be in the power of any man nor anything created to hinder me. . . . He was desirous to fly freely to Thee who said, 'Who will give me wings like a dove, and I will fly and be at rest?' (Ps. 44:7.) . . . Unless a man be disengaged from all things created, he cannot freely attend to things divine. And this is the reason why there are found so few contemplative persons, because there are few that know how to secure themselves entirely from perishable creatures. For this a great grace is required, such as may elevate the soul, and lift it above itself. And unless a man be elevated in spirit, and free from attachment to all creatures, and wholly united to God, whatever he knows and whatever he has is of no great importance." (24) This chapter of The Imitation belongs, properly speaking, to the mystical order; it shows that only therein is the true perfection of the love of God found.
Detachment, which is learned and polished as a gift in the Dark Night becomes a sign of this state. One leaves everything to follow God and then, He lets the person find Him.
St. Catherine of Siena speaks in. the same way in her Dialogue.(25) As we have seen, this is the very teaching given us by Christ in the beatitudes, especially as St. Augustine (26) and St. Thomas understood them, that is, as the elevated acts of the gifts of the Holy Ghost or of the virtues perfected by the gifts. This is truly the full normal development of the spiritual organism or of "the grace of the virtues and the gifts." The beatitudes show it to us, not in an abstract and theoretical form, but in a concrete, practical, and vital manner.
