Sentences with phrase «beatific vision»

She focuses on the period from 200 to 1336, the year Pope Benedict XII declared that souls experience beatific vision with the resurrection yet to come.

And in this age, the church must be the place where beatific vision is anticipated and trained.

Armed with these materials, one could mark out an intelligent path from the earliest materials in the Hebrew Bible to Dante's portrayal of the final end of humanity in the beatific vision.

This is not to say that the blessed enjoy the beatific vision» that idea still waits its time.

There is no straight line toward the beatific vision.

Among the topics White treats are: «The Ontology of the Hypostatic Union,» «The Necessity of the Beatific Vision in the Earthly Christ,» «The Death of Christ and the Mystery of the Cross,» and «Did Christ Descend into Hell?

A hallmark of the Catholic tradition is that God's existence (though not His Trinitarian nature), the existence of the incorporeal soul (though not the nature of the after life and the beatific vision), the nature of the human person (though not the full truth about the indwelling of grace), and the natural law are all accessible to us without divine Revelation.

In fact he has given us the highest destiny of all, to become utterly like him and to see him as he really is in what we call «The Beatific Vision».

That the souls of the just enjoy the Beatific Vision while yet awaiting the resurrection of their bodies is also solemnly defined doctrine (Benedictus Deus (1336): DS 1000; cf. Lumen Gentium 49).

This «blessing» is nothing less than the gift of the Beatific Vision itself.

Yet we hope to live with a beatific vision of God and life even if we can not see his blinding glory.

Faith does not diminish the necessity for the analogia entis, but neither does the beatific vision, which, even though it is the endpoint «intrinsic to the spiritual life,» still functions as «a defining end as far beyond every proportion as God in Himself is beyond the creation.»

Though recent critics applaud Chaucer for being a «nonjudgmental» poet of this world (and thus distinguishable from Dante), Klassen draws attention again to the fact that both Dante and Chaucer are animated by a «poetic of hope» rooted in the beatific vision.

The ITC says we can not say for certain that unbaptised infants enjoy the beatific vision, so unequivocally to assert that they do would seem imprudent.

The Fellowship of the Beatific Vision: Chaucer on Overcoming Tyranny and Becoming Ourselves by norm klassen wipf and stock, 234 pages, $ 24

In this context the book elaborates that suffering is not to be feared but rather embraced as «a sure pledge of His tenderness... This guarantee, this real testimony of the Beatific Vision, which made the souls of the saints sigh with joy, is not the brilliant successes of this world, or temporal glory or happiness, but trialsand suffering» (p. 294).

In Christian understanding, the whole of creation springs from the Blessed Trinity, and the beatific vision is the experience of those spiritual creatures who share God's Kingdom.

In this vein, then, Norm Klassen's The Fellowship of the Beatific Vision provides a sustained (and convincing) plea that the Church should make some room for a new ancient friend: Geoffrey Chaucer.

Grace prompts communion in love that terminates in the gift of perfect union, which we call the Beatific Vision.

At first it's like a painted teacup inverted, this gold - scalloped dome containing an apotheosis of saints triumphant heading home to God» a Beatific Vision made relevant to mortal eyes Then we discover in each cornice angels, grotesque in shape and size, in imminent danger of descending....

His interlocutor defends «a particularly colorless construal of the beatific vision» which has the consequence of preventing any pesky animals from passing through the Pearly Gates.

The end of this journey is the beatific vision — to see God and to rest in God — and that vision is granted only to those who are perfected, to the pure in heart.

Whether in St. Thomas Aquinas» concept of the beatific vision or St. Gregory of Nyssa's concept of eternal progress in the knowledge of God, the Christian life finds its highest expression in the contemplation of God.

Knowledge is preeminent also in the final bliss of the elect; the essence of salvation is the beatific vision.

Heaven is life with God, in the enjoyment of «the beatific vision.»

Questions of eschatology in Christian theology quickly become questions of protology, and so we must ask how this picture of a beatific vision absent nonhuman life affects how we are to think of creation in the first place.

From the mid-twentieth century onwards, then, the notion that Christ shared in the beatific vision throughout his earthly life was abruptly but very thoroughly discarded.

All Christians of all times have asked how God prepares believers for the beatific vision of the fullness of His glory.

This direct knowledge is called the beatific vision (visio beatifica), most fully articulated by Thomas Aquinas.

If sanctification is not complete here on earth, is it somehow completed between the time of death and the beatific vision?

In the Beatific Vision there will be knowledge of God as He is and possession of God as He is in love: the knowing and loving will be total joy, which is to say utter fulfilment of very being.

What this means, Quint explains, is that the poem can become the object of idolatry, something enjoyed for itself (the definition comes from Augustine) rather than for its capacity to point beyond itself to the highest good, the «beatific vision» it can not contain.

The beatific vision, the panoramic perspective, or the total picture is never available to finite individuals.

At the same time, the Beatific Vision is being preparedwithin us now by grace, the giving of God's very Life, a real share in it which transforms us so that ultimately we are not just made like God but also «fulfilled like God» (p. 227).

Sin can play no part in the plan of God, and there can be left no stain of sin in the hearts of any who enjoy the Beatific Vision.

His human soul, as it was hypostatically united to the Eternal Word, enjoyed the Beatific Vision.

Two metaphysical sensibilities seem to be in play here, which perhaps can not be resolved short of the beatific vision.

Since the distinction between natural and supernatural orders tends to dissolve if the desire for the beatific vision is built into every natural judgment, the normativity of Scriptural statements and magisterial pronouncements is undermined.

Hence every natural act of knowing contains anatural desire for the beatific vision.

De Lubac clarifies that man can not know that his desire is for the beatific vision.

Even the beatific vision seems rather static, like looking at something bright for all eternity.

They will still be technically in hell, since they will lack the beatific vision, but they will enjoy a kind of natural felicity, like that of infants who die without baptism.

And this conception was afterwards absorbed into the Christian tradition in the conception of the beatific vision: «What do they not see, who see him who sees all things?

Only in the beatific vision - the end toward which philosophy, the love of wisdom, is oriented - will those limits be overcome.

Perhaps the truth lies elsewhere, as Vatican II seems to indicate: «man is the only creature on earth that God has wanted for its own sake,» (GS 24) since we alone have spiritual souls and are called by God to the supernatural end which is the beatific vision.

He does not invite us into communion with himself, nor is there any possibility of seeing him as he really is in the Beatific Vision.

As the human nature of Christ is the perfect image, in the Son of Man, of our own identity and holiness, our wholeness in body and soul through God, so in the order of the spiritual soul, the Divine Being itself, as pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific vision.