y admire its grand architecture and exquisite
workmanship, and thus receive some trifling pleasure; but, as he can
never call that palace nor its wealth his own, the mere gazing upon
it, and even loving its beauty, can never render him happy. For this,
the possession of it is essential.

Again, the starving beggar gazes upon the rich man's table loaded
with every imaginable luxury. Does that mere sight relieve the pangs
of hunger? It certainly does not. It rather adds to his wretchedness,
by intensifying his hunger, without satisfying its cravings. Even so
would it be in heaven, could we suppose a soul admitted there, and
allowed to gaze upon the beauty of God, while she cannot possess or
enjoy Him. Such a sight would be no Beatific Vision for her. The
possession of God is, therefore, absolutely necessary in order that
the soul may enjoy Him, and rest in him as her last end. Hence, the
act of seeing God is also the act by which the blessed possess God,
and enter into the joy of their Lord.*

* Si generatim loquamur, verum est quod visio, ut visio, non sit
possessio. Nam visio, ut sic, solum dicit claram cognitionem objecti
visi. Possessio autem significat habere et tenere objectum, eo modo,
quo natum est haberi et genera. Jam vero, quia Deus non aliter potest
a nobis haberi et teneri quam per visionem, ideo fit, ut visio
sortiatur nomen et officium possessionis respectu Dei.--Becanus, de
Beat. quaest. 3.

But this is not yet all. We have been considering the acts by which
the soul appropriates God to herself; meanwhile, we must not forget
that the active concurrence of God is as essential in the Beatific
Vision as the action of the creature. The Beatific Vision means,
therefore, that God not only enables the soul to see Him in all his
surpassing beauty, but also that he takes her to his bosom as a
beloved child, and bestows upon her the happiness which mortal eye
cannot see. It means, furthermore, that God unites the soul to
Himself in so wonderful and intimate a manner, that, without losing
her created nature or personal identity, she is transformed into God,
according to the forcible expression of St. Peter, when he asserts
that we are "made partakers of the divine nature."* This is the
highest glory to which a rational nature can be elevated, if we
except the glory of the hypostatic union and the maternity of the
Blessed Virgin Mary.

* 2 Pet. i. 4.

In explaining this partaking of the divine nature in heaven,