ody, undoubtedly her operations would not be made more perfect than
they are in her separate state. But it is not to be so. The soul is
to be reunited to a glorified body, that will be entirely subject to
the spirit, and will, in consequence, perfect all its intellectual
operations, its moral affections, and every other act which,
according to its nature, it can perform.

*... Si ergo a corpore removeatur omne illud per quod actioni animae
resistit, simpliciter erit anima perfectior in tali corpore existens
quam separata: quanto autem perfectius in esse, tanto perfectius
potest operari. Unde et operatio animae conjunctae tali corpori erit
perfectior quam operatio animae separatae. Hujusmodi autem corpus erit
gloriosum, quod omnino subdetur spiritui: Unde cum beatitudo in
operatione consistat, perfectior erit beatitudo animae post
resumptionem corporis quam ante.--S. Thom., Suppl. q. 93, art. 1.

+ Wis. ix. 15.

But, perhaps, some may say: Will not the Vision of God, at hast, be
lessened or obscured by the reunion of the soul to a material body?
It certainly will not. If the Vision of the Divine Essence could be
obscured by the risen body, then, as Suarez wisely observes, the
resurrection would be a punishment to the just, rather than a reward.
Hence, he maintains that even the Beatific Vision is more perfect
after the resurrection than it was before. This becomes evident when
we remember that the Beatific Vision consists of the three human acts
of knowledge, love, and enjoyment of God. These acts are evidently
more perfect after the resurrection, since the human soul acts more
perfectly in union with a glorified body than when separated from it.
It follows, then, that even the essential beatitude of the saints is
both increased and perfected by the resurrection of the body. Let us
now see what theology teaches about accidental glory.

3. It teaches that accidental glory is any perfection of supernatural
beatitude coming to the blessed from any object outside of the
Beatific Vision, that is, from creatures. Thus, when our Blessed Lord
tells us that "There shall be joy in heaven upon one sinner doing
penance,"* He manifestly speaks of a new joy which comes to the
blessed from an object outside of the Beatific Vision. So then,
evidently, some of heaven's joys do come from creatures, though,
ultimately, we may say, they all come from God.

* Luke xv, 2.

In this world, we receive a portion of our light from the moon;