joyment of God. These three acts, though really distinct from
each other, are not separable; for, if even one of them be excluded,
the Beatific Vision no longer exists in its integrity. We shall now
say a few words on each of these constituents of heavenly bliss.

1. First, the sight or vision of God means that the intellect which
is the noblest faculty of the soul is suddenly elevated by the light
of glory, and enabled to see God as He is, by a clear and unclouded
perception of his Divine Essence. It is, therefore, a vision in which
the soul sees God, face to face; not indeed with the eyes of the
body, but with the intellect. For God is a Spirit, and cannot be seen
with material eyes. And if our bodily eyes were necessary for that
vision, we could not see God until the day of judgment; for it is
only then that our eyes will be restored to us. Hence, it is the soul
that sees God; but then, she sees Him more clearly and perfectly than
she can now see anything with her material eyes.

This vision of God is an intellectual act by which the soul is filled
to overflowing with an intuitive knowledge of God; a knowledge so
perfect and complete that all the knowledge of Him attainable, in
this world, by prayer and study, is like the feeble glimmer of the
lamp compared to the dazzling splendor of the noonday sun.

This perfect vision, or knowledge of God, is not only the first
essential element of the Beatific Vision, but it is, moreover, the
very root or fountainhead of the other acts which are necessary for
its completeness. Thus we say of the sun that he is the source of the
light, heat, life, and beauty of this material world; for, if he were
blotted out from the heavens, this now beautiful world would, in one
instant, be left the dark and silent grave of every living creature.
This is only a faint image of the darkness and sadness which would
seize upon the blessed, could we suppose that God would at any time
withdraw from them the clear and unclouded vision of Himself.
Therefore, we say, that the vision of the Divine Essence is the root
or source of the Beatific Vision.

Yet, although this is true, it does not follow that the vision of the
Divine Essence constitutes the whole Beatific Vision; for the human
mind cannot rest satisfied with knowledge alone, how perfect soever
it may be. It must also love and enjoy the object of its knowledge.
Therefore, the vision of God produces the two other acts which we
shall now brie