Heaven, a concept found in various forms in most world religions, refers to the dwelling place of God, gods, and other celestial beings and the place or state of being of the elect or righteous after death. In the Old Testament heaven is the abode of the Hebrew God Yahweh to which only exceptional human beings, such as Elijah, are raised after life on Earth. In the New Testament heaven is the place where all believers in Jesus Christ will reign with him in glory after the Last Judgment. The traditional Christian belief is that after the general Resurrection of the dead, bodies and souls will be reunited in heaven. 天上，一个概念，发现，以各种形式在世界上大多数的宗教，是指以居住地的上帝，神，和其他天体与地方或国家的正的选举或正义死亡后，在旧约中的天堂，是居留权该希伯来语上帝雅威其中只有特殊的人，如以利亚，是提高后，地球上的生命， 在新约圣经是天堂的地方，所有的信徒在耶稣基督将在位与他的辉煌之后，最后的判断。传统基督教信仰的是，在一般死人的复活，身体和灵魂将重聚在天上。 In Islam, paradise (al-janna, "the garden") is a place of physical as well as spiritual delights for the saved.在伊斯兰教的天堂（铝-珍娜， "花园" ）是一个地方的体力以及精神的愉悦，节省下来的。 Some conceptions of heaven in Eastern religions, such as the Orthodox Buddhist Nirvana, differ vastly from Judeo-Christian and Islamic views; many, however, bear strong resemblance.有些观念的天堂，在东方宗教，如正统佛教涅槃，向左转，从犹太-基督教和伊斯兰教的意见;不少，但承受强相似。
Although the popular theological interpretation of heaven is a condition of Grace with God, the allegorical depictions of heaven in the Bible, in other sacred scriptures, and in mythologies throughout the world are typically elaborate.虽然流行的神学解释的，天国世界的一个条件的恩典与神，寓言描绘的天堂，在圣经中，在其他神圣的经文，并在神话世界各地通常是语焉不详。
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The most frequently used Hebrew word for heaven in the OT is samayim, signifying "heaved up things" or "the heights."最常用的希伯来语意为天堂，在职能治疗是samayim ，以表扬他们"决定搁置起来的东西"或"高地" 。 In the Greek NT it is ouranos, which denotes "sky", or "air."在希腊语新台币，它是天空异物，它是指"天" ，或"空" 。 These words refer to the atmosphere just above the earth (Gen. 1:20, etc.); to the firmament in which the sun and moon and stars are located (Gen. 1:17, etc.); to God's abode (Ps. 2:4, etc.); to the abode of the angels (Matt. 22:30).这句话是指大气中刚刚超过地球（创1:20 ，等等） ;向firmament其中太阳和月亮和星星的位置（创1时17分，等等） ;上帝的居留权（聚苯乙烯。 2时04分，等等） ;向居留权的天使。 （ 22:30 ） 。 The OT has no word for universe, and to express the idea there is the frequent "heaven and earth."职能治疗无字宇宙，并表达想法有频繁的"天与地" 。 We read of "the heaven and the heaven" (Deut. 10:14), and of a man's being "caught up into the third heaven" (II Cor. 12:2), but such references are probably to be thought of metaphorically.我们读到的"天堂与天堂" （申命记10时14分） ，一名男子被"赶上了进入第三天堂" （二肺心病。 12:2 ） ，但这样的参照系，大概要思考的比喻。
Although some, like Plato, imagine heaven to be a disembodied state where naked minds contemplate the eternal, unchanging ideas, in the Bible this is not so.虽然有些像柏拉图，想象天堂，是一个disembodied所在国赤裸裸的头脑沉思永恒的，不变的观念，在圣经事实却不是这样。 According to Paul, the whole person survives.根据Paul ，整个人的生存。 Even the body is raised again, so that, if it is no longer flesh and blood (I Cor. 15:50), it nevertheless has a continuity with the present body, a sameness in form if not in material element (see Matt. 5:29, 30; 10:28; Rom. 8:11, 23; I Cor. 15:53).即使身体是旧事重提，因此，如果它不再是血肉（我肺心病。 15:50 ） ，但它有一个连贯性，与目前的躯体，在同一形式，如果不能在物质因素（见马特。 5时29分， 30个; 10:28 ;光碟。 8时11分， 23 ，我肺心病。 15时53分） 。 So there is nothing in the Bible (nor in the main creeds of the church) about disembodied spirits in the next world existing in vacuo.因此，没有在圣经中（或者在主要教义的教会）约disembodied精神，在未来世界中存在的真空。 Yet there is no eating nor drinking (Rom. 14:17), nor appetite of sex (Matt. 22:30; Mark 12:25; Luke 20:35).然而，现在有没有吃或喝（罗马书14时17分） ，也没有胃口的性别。 （ 22:30 ;大关12:25 ;路加福音20:35 ） 。 Feasting there is evidently to be understood symbolically, according to Matt.酒绿灯红，有明显的是要理解象征意义的是，据马特。 26:29 where Jesus speaks of that day when he will drink the fruit of the vine "new" with the disciples in his Father's kingdom. 26:29当耶稣讲的那一天，当他将喝水果的畏缩的"新"与弟子，在他父亲的王国。 In heaven the redeemed will be in the immediate presence of God; will forever feed on the splendor of God's majesty, beholding the Father's face.在天堂赎回，将在不久的存在上帝;将永远饲料上大放异彩的神的陛下，看见了父亲的脸。 In the present life men "see through a glass, darkly; but then face to face" (I Cor. 13:12).在现在的生活男人" ，看看透过玻璃，黑暗，但面对面" （林前。 13时12分） 。 And the sons of God will see Christ "as he is" (I John 3:2).与神的儿子会看到基督" ，因为他是" （约翰3:2 ） 。 The childlike in faith, even as the angels do now, will "always behold the face" of the Father (Matt. 18:10).这个小孩子，在信仰，即使天使现在要做的，将"总是看这面子"的父亲。 （ 18:10 ） 。 They will not so much glory in the presence of Supreme Reason, as the Greeks anticipated, but in the wonder of the All-Holy One (Isa. 6:3; Rev. 4:8).他们不会那么多的辉煌在场的最高理由，正如希腊人预期，但在不知道的所有圣地之一（以赛亚选手;牧师4点08分） 。 And this God is a Father, in whose house (John 14:2) the redeemed will dwell, where "they shall be his people," and where "God himself shall be with them" (Rev. 21:3).这个神是一个父亲，在其家（约翰14时02分）赎回，将纠缠，在那里， "他们应在自己的人" ，在那里"上帝应与他们" （启示录21时03分） 。
There will be activities in heaven to engage man's highest faculties.会有活动，在天上搞人的最高学院。 For one thing, there will be governmental ministries.对于一件事，将有政府各部。 The "spirits of just men made perfect" (Heb. 12:23) will be in the "city of the living God, the heavenly Jerusalem" (Heb. 12:22), and men are to assist in governing the whole. "的精神，只是男人作了完美的" （希伯来书12:23 ） ，将在"中电全城活着的上帝，天上的耶路撒冷" （希伯来书12:22 ） ，和男子，以协助执政的整体。 Thus in the parable of the nobleman the good servant, who has been "faithful in a very little" on earth, is in heaven to be given "authority over ten cities" (Luke 19:17).因此，在寓言的贵族的好公仆，他一直"忠实于一个非常小的"地球上的，是上天赋予"的权力， 10个城市" （路加福音19时17分） 。 In Matthew the servant who had been given five talents and who had "gained beside them five talents more" is told: "Well done, thou good and faithful servant:... I will make thee ruler over many things: enter thou into the joy of thy lord" (25:20-21).在马太仆人，他们已获得5个优秀人才，并已"取得了他们身边五个人才更多" ，是说： "好，你的好，并忠实仆人： … …我会在你的统治者，在许多事情：输入你进入快乐着你的上帝" （ 25:20-21 ） 。 Perhaps new songs are to be written and sung (Rev. 5:9).也许新的歌曲是写和唱（启示录5时09分） 。 The "redeemed from the earth," too, are to learn a "new song" (Rev. 14:3). "赎回，从地球上" ，也有学习的"新宋" （启示录14:3 ） 。 And the kings of the earth are to "bring their glory and honour into it" (Rev. 21:24).和国王的地球上的人是为了"实现自己的光荣与荣幸地成为它" （启示录21时24分） 。 So while there is to be on the part of the redeemed a continuous worship in heaven, it seems to be in the sense that all activities engaged in will be for the sole glory of God and will therefore partake of the nature of worship.因此，尽管将来有关于部分的赎回连续礼拜在天上，它似乎是在某种意义上说，所有活动参与将会为唯一神的荣耀，因此将参与何种性质的崇拜。
JK
Grider金骏grider
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
R. Lewis, A New
Vision of Another Heaven; DL Moody, Heaven; K. Schilder, Heaven: What Is
It?传译刘易斯，新的视野，另一种天堂; dl穆迪，天堂的K. schilder ，天堂：它是什么？ B. Siede et al., NIDNTT, II, 184ff.; JS
Bonnell, Heaven and Hell; HB Swete, The Ascended Christ; WM Smith, The Biblical
Doctrine of Heaven; G. von Rad et al., TDNT, V, 497ff.乙siede等人， nidntt
，二， 184ff 。 ; js bonnell ，天堂与地狱;血红蛋白swete ，登上了基督;西医结合史密斯，圣经教义的天堂; g. von Rad等人，
tdnt ，五， 497ff 。
(1.) Definitions., The phrase "heaven and earth" is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). （ 1 ）的定义， "天地" ，是用来表示整个宇宙（创1:1哲。 23时24分;行为， 17时24分） 。 According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc. (b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).按照犹太教的概念有三个老天爷， （一） firmament ，作为"禽的天堂" （创2点19分; 7:3 ， 23岁;聚苯乙烯。 8时08分，等） ， "老鹰的天国" （ lam. 4时19分） ，等（二）星空老天爷（申命记17:3 ;哲。 8:2 ;马特。 24:29 ） 。 (c) "The heaven of heavens," or "the third heaven" (Deut. 10:14; 1 Kings 8: 27; Ps. 115:16; 148:4; 2 Cor. 12:2). （三） "天堂升天圆满" ，或"第三天堂" （申命记10时14分， 1国王8 ： 27 ;聚苯乙烯。 115:16 ; 148:4 2肺心病。 12:2 ） 。
(2.) Meaning of words in the original, (a) The usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Gen. 1:1; 2:1). （ 2 ）词义在原来的， （一）通常希伯来语意为"老天爷" ，是shamayim ，复数形式，意思是"高" ， "高地" （创1:1 ， 2:1 ） 。 (b) The Hebrew word marom is also used (Ps. 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." （二）希伯来语字马罗母也可以用来（诗篇68:18 ; 93:4 ; 102:19等） ，相当于shamayim ， "高学位" ， "更上一层楼" 。 (c) Heb. （三） ，没有。 galgal, literally a "wheel," is rendered "heaven" in Ps.加勒加勒，从字面上来看"法轮" ，是提供"天堂"在PS 。 77:18 (RV, "whirlwind"). 77:18 （风疹病毒， "旋风" ） 。 (d) Heb. （四） ，没有。 shahak, rendered "sky" (Deut. 33:26; Job 37:18; Ps. 18:11), plural "clouds" (Job 35:5; 36:28; Ps. 68:34, marg. "heavens"), means probably the firmament.沙哈克，立下"天空" （申命记33:26 ;求职37:18 ;聚苯乙烯。 18时11分） ，文字的"云" （就业35:5 ; 36:28 ;聚苯乙烯。 68:34 ，马格"老天爷" ） ，是指大概firmament 。 (e) Heb. （五） ，没有。 rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Gen. 1:6; Deut. 33:26, etc.), regarded as a solid expanse. rakia是紧密联系在一起的（四） ，并立下" firmamentum "在vulgate ，何时我们的" firmament " （创1时06分; deut 。 33:26等） ，视为一个坚实的版图。
(3.) Metaphorical meaning of term. （ 3 ） 。隐喻意义的任期。 Isa.伊萨。 14:13, 14; "doors of heaven" (Ps. 78:23); heaven "shut" (1 Kings 8:35); "opened" (Ezek. 1:1). 14时13分， 14 " ;大门的天堂" （诗篇78:23 ） ;天堂"关闭" （ 1国王8时35分） ， "开放" （ ezek. 1:1 ） 。 (See 1 Chr. 21:16.) (4.) Spiritual meaning. （见1人权委员会。 16:41 。 ） （ 4 ） 。精神上的意义。 The place of the everlasting blessedness of the righteous; the abode of departed spirits.地方的永恒幸福的正义;居留权的离开饱满的精神状态。 (a) Christ calls it his "Father's house" (John 14:2). （一）基督称之为他的"父亲的家" （约翰14时02分） 。 (b) It is called "paradise" (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). （二）这是所谓的"天堂" （路加福音23时43分， 2肺心病。 12时04分;牧师2时07分） 。 (c) "The heavenly Jerusalem" (Gal. 4: 26; Heb. 12:22; Rev. 3:12). （三） "天上的耶路撒冷" （ gal. 4 ： 26 ;以弗所书12:22 ;牧师3时12分） 。 (d) The "kingdom of heaven" (Matt. 25:1; James 2:5). （四）的"天国" 。 （ 25:1 ;詹姆斯2时05分） 。 (e) The "eternal kingdom" (2 Pet. 1:11). （五） "永恒的王国" （ 2宠物。 1时11分） 。 (f) The "eternal inheritance" (1 Pet. 1: 4; Heb. 9:15). （六） "的永恒遗产" （ 1宠物1 ： 4个;以弗所书9:15 ） 。 (g) The "better country" (Heb. 11:14, 16). （七） "美好的国家" （希伯来书11时14分， 16 ） 。 (h) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Luke 16:22; Matt. 8:11); to "reign with Christ" (2 Tim. 2:12); and to enjoy "rest" (Heb. 4:10, 11). （八）有福说， "坐下来与亚伯拉罕，以撒，雅各" ，要"在亚伯拉罕的胸怀" （路加福音16时22分;马特。 8时11分） ，以"统治与基督" （ 2添。 2时12分） ，并享有"休息" （希伯来书4:10 ， 11 ） 。 In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2 Cor. 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2 Cor. 5:1, 2) and from the society of the wicked (2 Tim. 4:18), bliss without termination, the "fulness of joy" for ever (Luke 20:36; 2 Cor. 4:16, 18; 1 Pet. 1:4; 5:10; 1 John 3:2).在天上福，正义存在于一个藏有"生命永恒" ， "一个永恒的重量荣耀" （ 2肺心病。 4时17分） ，免于所有的痛苦永远存在，救我们脱离罪恶（ 2肺心病。 5:1 ， 2 ） ，并从社会上的恶人（ 2添。 4时18分） ，极乐世界，没有终止， " fulness的喜悦" ，为以往任何时候都（卢克20时36分， 2肺心病。 4时16分， 18 1宠物。 1:4 ; 5:10 ;约翰一3:2 ） 。 The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (John 14:2).信仰之人的天堂，不仅是一个国家的，永恒的幸福，但也是一个"地方" ，一个"两手准备"对于他们（约翰14时02分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Sometimes
called the "third heaven."有时被称为"第三天堂" 。
2Co 12:2 2co 12:2
In the perfection
of our nature在完善我国的性质
1Co 13:9-12 15:45-49 1Jo 3:2 1co
13:9-12 15:45-49 1jo 3:2
In the sight of
our Redeemer, communion with his person, and fellowship in all his glory and
blessedness, and through him with saints and
angels.在忘记我们的救赎主，共融与他的人格，与同伴在他的所有荣耀和幸福，并通过他与圣人和天使。
Joh 17:24 1Jo 1:3 Re 3:21 21:3-5
joh来自1jo 1:3重新3时21 21:3-5
In that "beatific
vision of God" which, consisting in the ever increasingly clear discovery of the
divine excellence lovingly apprehended, transforms the soul into the same image,
from glory to glory.在这" beatific远景神"
，其中，包括在任何时候都越来越清楚地发现神州卓越慈爱逮捕，变换灵魂纳入同一个形象，从荣耀到荣耀。
Mt 5:8 2Co 3:18山5时08 2co
3时18分
This subject will be treated under seven headings:这个问题会在治疗下七个标题：
I. Name and Place of Heaven;一，名称和地点的天堂;
II.二。 Existence of Heaven;生存的天堂;
III.三。 Supernatural Character of Heaven and the Beatific Vision;超自然特征的天堂和beatific视觉;
IV.四。 Eternity of Heaven and Impeccability of the Blessed;永恒的天堂与无罪的祝福;
V. Essential Beatitude;五必不可少beatitude ;
VI.六。 Accidental Beatitude;偶然beatitude ;
VII.七。 Attributes of Beatitude.属性beatitude 。
I. NAME AND PLACE OF HEAVEN一，名称和地点天堂
The Name of Heaven名称的天堂
Heaven (Anglo-Saxon heofon, OS hevan and himil, originally himin) corresponds to the Gothic himin-s.天堂（盎格鲁-撒克逊人heofon ，操作系统hevan和himil ，原本himin ）对应到哥特himin硫。 Both heaven and himil are formed from himin by a regular change of consonants: heaven, by changing m before n into v; and himil, by changing n of the unaccented ending into l.天himil形成从himin由一个经常变化的辅音：天堂，通过改变米前n成五;和himil ，通过改变氮的unaccented截至到的影响 Some derive heaven from the root ham, "to cover" (cf. the Gothic ham-ôn and the German Hem-d).一些衍生天堂，从根本上火腿" ，以涵盖" （见哥特式火腿ôn和德国下摆三维） 。 According to this derivation heaven would be conceived as the roof of the world.根据这一推导天堂，将被视为世界屋脊上的。 Others trace a connection between himin (heaven) and home; according to this view, which seems to be the more probable, heaven would be the abode of the Godhead.其他微量元素之间的连接himin （天堂）和家庭;根据这种观点，这似乎是更可能的，天堂将成为居留权的神的源头。 The Latin coelum (koilon, a vault) is derived by many from the root of celare "to cover, to conceal" (coelum, "ceiling" "roof of the world").拉美coelum （ koilon ，跳马） ，推导出很多，从根本上的celare " ，以涵盖，以掩盖" （ coelum ， "上限" ， "世界屋脊" ） 。 Others, however think it is connected with the Germanic himin.但其他人认为这是与日耳曼himin 。 The Greek ouranos is probably derived from the root var, which also connotes the idea of covering.希腊的天空异物可能是源自于根变种，其中还蕴含的概念涵盖。 The Hebrew name for heaven is thought to be derived from a word meaning "on high"; accordingly, heaven would designate the upper region of the world.希伯莱名字为天堂，是被认为源于一个字，意思是"高" ，因此，天堂将指定上游地区对世界的看法。
In the Holy Bible the term heaven denotes, in the first place, the blue firmament, or the region of the clouds that pass along the sky.在圣经一词的天堂是指，摆在首位，蓝firmament ，或该地区的云，通过沿线的天空。 Genesis 1:20, speaks of the birds "under the firmament of heaven".成因1:20 ，说话的鸟" ，根据firmament的天堂" 。 In other passages it denotes the region of the stars that shine in the sky.在其他通道，它是指该区域的明星光芒在天空。 Furthermore heaven is spoken of as the dwelling of God; for, although God is omnipresent, He manifests Himself in a special manner in the light and grandeur of the firmament.此外，天国发言的，因为看哪，神的帐幕;为，虽然上帝是无所不在的，他体现了自己处于一个特殊的方式，在轻及宏伟的firmament 。 Heaven also is the abode of the angels; for they are constantly with God and see His face.天堂，同时也是居留权的天使，因为他们不断地与上帝，看看他的脸。 With God in heaven are likewise the souls of the just (2 Corinthians 5:1; Matthew 5:3, 12).与上帝在天上也同样的亡灵，刚刚（ 2哥林多前书5:1 ;马修5时03分， 12 ） 。 In Ephesians 4:8 sq., we are told that Christ conducted to heaven the patriarchs who had been in limbo (limbus patrum).在以弗所4点08平方公里，有人告诉我们，进行了基督升天了patriarchs曾经在莲步（缘patrum ） 。 Thus the term heaven has come to designate both the happiness and the abode of just in the next life.因此，任期天堂来候都幸福和居留权的只是，在未来的生活。 The present article treats as heaven in this sense only.本文章待人，因为天堂在这个意义上的唯一。
In Holy Scripture it is called:在神圣的经文，这是被称为：
the kingdom of heaven (Matthew 5:3), the kingdom of God (Mark 9:46), the kingdom of the Father (Matthew 13:43), the kingdom of Christ (Luke 22:30), the house of the Father (John 14:2), city of God, the heavenly Jerusalem (Hebrews 12), the holy place (Hebrews 9:12; DV holies), paradise (2 Corinthians 12:4), life (Matthew 7:14), life everlasting (Matthew 19:16), the joy of the Lord (Matthew 25:21), crown of life (James 1:12), crown of justice (2 Timothy 4:8), crown of glory (1 Peter 5:4), incorruptible crown (1 Corinthians 9:25), great reward (Matthew 5:12), inheritance of Christ (Ephesians 1:18), eternal inheritance (Hebrews 9:15).天国的（马太5时03分） ，英国的神（马克9时46分） ，英国的父亲（马太13时43分） ，英国基督教会（路加福音22:30 ） ，众议院的父亲（约翰14时02分） ，市的上帝，天上的耶路撒冷（希伯来书12 ） ，圣（希伯来书9时12分;的DV间， ） ，天堂（ 2哥林多前书12:4 ） ，生活（马太7时14分） ，生命永恒（马太19时16分） ，喜悦的主（马太25:21 ） ，生命的冠冕（詹姆斯1:12 ） ，皇冠的正义（ 2蒂莫西4时08分） ，光荣的花冠（ 1彼得5时04分） ，廉洁冠（ 1哥林多前书9时25分） ，大奖励（马太5时12分） ，继承基督（弗1:18 ） ，永恒遗产（希伯来书9:15 ） 。
The Location of Heaven所在地天堂
Where is heaven, the dwelling of God and the blessed?那里是天堂，看哪，神的帐幕和祝福？
Some are of opinion that heaven is everywhere, as God is everywhere.有的意见认为，天堂无处不在，因为上帝是无所不在。 According to this view the blessed can move about freely in every part of the universe, and still remain with God and see everywhere.根据这种观点庇佑，可以自由行动中的每一个部分，宇宙中，仍与上帝，看看无处不在。 Everywhere, too, they remain with Christ (in His sacred Humanity) and with the saints and the angels.无处不在，过分，但他们仍与基督（在他的神圣人性） ，并与圣人和天使。 For, according to the advocates of this opinion, the spatial distances of this world must no longer impede the mutual intercourse of blessed.为，根据该主张的这种看法，空间距离的，这个世界再也不能阻碍相互交往的祝福。
In general, however, theologians deem more appropriate that there should be a special and glorious abode, in which the blessed have their peculiar home and where they usually abide, even though they be free to go about in this world.不过，一般来讲，神学家认为，更恰当的做法应该有一个特殊而光荣的居留权，其中有福有其特有的主页，而它们通常遵守，即使他们可以放手去在这个世界上。 For the surroundings in the midst of which the blessed have their dwelling must be in accordance with their happy state; and the internal union of charity which joins them in affection must find its outward expression in community of habitation.对于周围环境中，其中有福有自己的住家，必须按照自己的幸福状态，以及内部职工的慈善机构一起，他们在情感必须找到其向外表达社区的居住环境。 At the end of the world, the earth together with the celestial bodies will be gloriously transformed into a part of the dwelling-place of the blessed (Revelation 21).在去年底的世界，地球与天体将光荣地转化为部分的住家位的祝福（启示21 ） 。 Hence there seems to be no sufficient reason for attributing a metaphorical sense to those numerous utterances of the Bible which suggest a definite dwelling-place of the blessed.因此，似乎没有充足的理由归因于一个隐喻意义上的那些无数的言论圣经，其中提出一个明确的住家位的祝福。 Theologians, therefore, generally hold that the heaven of the blessed is a special place with definite limits.神学家，因此，普遍认为，天堂的祝福是一个特殊的地方，在一定范围内。 Naturally, this place is held to exist, not within the earth, but, in accordance with the expressions of Scripture, without and beyond its limits.当然，这个地方是认为存在，不属于地球，但是，按照上述表述的经文，并没有超出极限。 All further details regarding its locality are quite uncertain.所有进一步的细节，就其地方是相当不确定。 The Church has decided nothing on this subject.教会已决定没有这个问题。
II.二。 EXISTENCE OF HEAVEN存在的天堂
There is a heaven, ie, God will bestow happiness and the richest gifts on all those who depart this life free from original sin and personal mortal sin, and who are, consequently, in the state of justice and friendship with God.有一个天堂，即上帝会赐给幸福和最富有的礼物对所有那些离开人世，不受原罪和个人致命的罪过，而又有，因此，在国家的正义和友谊与上帝。
Concerning the purification of those just souls who depart in venial sin or who are still subject to temporal punishment for sin, see PURGATORY.关于净化这些只是灵魂的人离开，在venial单或那些仍然受时空的处罚单，见炼狱。 On the lot of those who die free from personal sin, but infected with original sin, see LIMBO (limbus pervulorum).该地段上的那些死无个人单，但感染者的原罪，见莲步（缘pervulorum ） 。 On the immediate beginning of eternal happiness after death, or eventually, after the passage through purgatory, see PARTICULAR JUDGMENT.就立即开始永恒的幸福亡故后，或最终通过后，通过炼狱，见特别的判断。 The existence of heaven is, of course, denied by atheists, materialists, and pantheists of all centuries as well as by those rationalists who teach that the soul perishes with the body - in short, by all who deny the existence of God or the immortality of the soul.存在的天堂，是的，当然，也否认无神论者，唯物主义者，并pantheists所有百年，以及由这些理性的人教导的灵魂之亡，与身体-简而言之，所有与会人士否认存在上帝或永生的灵魂。 But, for the rest, if we abstract from the specific quality and the supernatural character of heaven, the doctrine has never met with any opposition worthy of note.但是，对于剩下的，如果我们从抽象的具体的素质和品格超自然的天堂，这个学说从来没有遇到任何反对，值得注意。 Even mere reason can prove the existence of heaven or of the happy state of the just in the next life.即使是纯粹的理由可以证明存在的天堂，还是快乐的状态，刚刚在未来的生活。
We shall give a brief outline of the principal arguments.我们应当给予简要概述的主要论点。 From these we shall, at the same time, see that the bliss of heaven is eternal and consists primarily in the possession of God, and that heaven presupposes a condition of perfect happiness, in which every wish of the heart finds adequate satisfaction.从这些我们将在同一时间内，看到了幸福的天堂，是永恒的，并主要由在藏神，即上天预先假定的一个条件完善的幸福，在每一个希望的心脏，认定有足够的满意度。
God made all things for His objective honour and glory.上帝所作的一切事物，为他的目的荣幸和光荣。 Every creature was to manifest His Divine perfections by becoming a likeness of God, each according to its capacity.每头动物，是要体现他的神完善，成为主的相似性，每个根据自己的能力。 But man is capable of becoming in the greatest and most perfect manner a likeness of God, when he knows and loves His infinite perfections with a knowledge and love analogous to God's own love and knowledge.但是人是有能力成为中最大和最完美地主的相似性，当他知道和热爱他的无限完善，以知识和爱类似于上帝自己的爱心和知识。 Therefore man is created to know God and to love Him.因此，人是创造知道上帝与爱他。 Moreover, this knowledge and love is to be eternal; for such is man's capability and his calling, because his soul is immortal.此外，这方面的知识和爱，是永恒的，因为这是人的能力和他通话，因为他的灵魂是不朽的。 Lastly, to know God and to love Him is the noblest occupation of the human mind, and consequently also its supreme happiness.最后，要知道上帝和爱他的是最崇高的职业的人的头脑，因此也是它的最高幸福。 Therefore man is created for eternal happiness; and he will infallibly attain it hereafter, unless, by sin, he renders himself unworthy of so high a destiny.因此，人是创造永恒的幸福，他将infallibly达到它称，除非中，单仲偕，他使自己不值得如此高的命运。
God made all things for His formal glory, which consists in the knowledge and love shown Him by rational creatures.上帝在作出一切事情由他正式获得荣誉，其中包括在知识和爱心表现出他的理性的动物。 Irrational creatures cannot give formal glory to God directly, but they should assist rational creatures in doing so.非理性的动物，不能给予正式的荣耀归于上帝直接，但他们应该协助理性的动物，在这样做。 This they can do by manifesting God's perfections and by rendering other services; whilst rational creatures should, by their own personal knowledge and love of God, refer and direct all creatures to Him as their last end.这，他们可以这样做体现了上帝的完善和绘制其他服务;而理性的动物，应该由他们自己的个人知识和上帝的爱，是指与直接所有的动物，他为他们的最终目的。 Therefore every intelligent creature in general, and man in particular, is destined to know and love God for ever, though he may forfeit eternal happiness by sin.因此，每一个智能型的动物，一般的，而人，尤其是注定要了解和热爱上帝永远存在，虽然他可能会丧失获得永恒的幸福，由单。
God, in his infinite justice and holiness, must give virtue its due reward.上帝，在他的无限正义和圣德，必须给予凭借其应有的报酬。 But, as experience teaches, the virtuous do not obtain a sufficient reward here; hence they will be recompensed hereafter, and the reward must be everlasting, since the soul is immortal.但是，正如经验教导说，君子不获得足够的报酬在这里，因此他们将被弥补来世，并悬赏必须永恒的，因为灵魂是不朽的。 Nor can it be supposed that the soul in the next life must merit her continuance in happiness by a continued series of combats; for this would be repugnant to all the tendencies and desires of human nature.也不能假定灵魂，在未来的生活中一定要优异，她在继续，幸福一续一连串的打击，因为这将是令人憎恶的一切倾向和欲望的人的本性。
God, in His wisdom, must set on the moral law a sanction, sufficiently appropriate and efficacious.上帝，在他的智慧，一定要订定对道德的法律制裁，足以适当和有效的。 But, unless each man is rewarded according to the measure of his good works, such a sanction could not be said to exist.但是，除非每个人都奖赏据衡量自己的好作品，这样的制裁，不能说存在。 Mere infliction of punishment for sin would be insufficient.仅仅施加处罚单，将是不够的。 In any case, reward for good deeds is the best means of inspiring zeal for virtue.在任何情况下，奖励好人好事，是最好的手段，激励热情，为美德。 Nature itself teaches us to reward virtue in others whenever we can, and to hope for a reward of our own good actions from the Supreme Ruler of the universe.大自然本身教导我们，以奖励在德，每当别人，我们可以，并希望有奖励我们自己的良好行动，由最高统治者的宇宙。 That reward, not being given here, will be given hereafter.即奖励，而不是被赋予在这里，会获得来世。
God has implanted in the heart of man a love of virtue and a love of happiness; consequently, God, because of His wisdom, must by rewarding virtue establish perfect harmony between these two tendencies.上帝已植入心脏的人一个爱情的美德和爱的幸福;因此，上帝，因为他的智慧，要通过奖励美德，建立完善的和谐关系，这些有两种倾向。 But such a harmony is not established in this life; therefore it will be brought about in the next.但是，这样的和谐是没有建立在此生活，因此这将带来大约在明年。 Every man has an innate desire for perfect beatitude.每一个男人有一个天生的渴望完美beatitude 。 Experience proves this.经验证明了这一点。 The sight of the imperfect goods of earth naturally leads us to form the conception of a happiness so perfect as to satisfy all the desires of our heart.看见不完善货物的地球自然会导致我们形成概念，一个幸福的如此完美，以满足所有人的愿望，我们的心。 But we cannot conceive such a state without desiring it.但是，我们不能设想这样一个国家如果没有渴望。 Therefore we are destined for a happiness that is perfect and, for that very reason, eternal; and it will be ours, unless we forfeit it by sin.因此，我们注定是一个快乐是十全十美的，正是由于这个原因，永恒;并且会成为我们的，除非我们放弃它的罪过。 A natural tendency without an object is incompatible both with nature and with the Creator's goodness.一个自然的趋势，如果没有一个对象是不相容都与大自然及与造物者的善。 The arguments thus far advanced prove the existence of heaven as a state of perfect happiness.论点，因此到目前为止先进证明存在的天堂，作为一个国家的完美幸福。
We are born for higher things, for the possession of God.我们都是出生在更高的东西，为藏神。 This earth can satisfy no man, least of all the wise.这个地球上，能满足任何人，最少的一切明智的。 "Vanity of vanities", says the Scripture (Ecclesiastes 1:1); and St. Augustine exclaimed: "Thou hast made us for Thyself (O God) and our heart is troubled till it rests in Thee." "虚荣的面盆" ，说经文（传道书1:1 ）和圣奥古斯丁惊叹道： "祢使我们为祂（上帝啊） ，我们的心是不安，直至把它掌握在你的" 。 We are created for wisdom, for a possession of truth perfect in its kind.我们正在创造智慧，对一个拥有真理的完美，在同类型的研究。 Our mental faculties and the aspirations of our nature give proof of this.我们的智力和对我们的期望性质给予证明了这一点。 But the scanty knowledge, that we can acquire on earth stands in no proportion to the capabilities of our soul.但一知半解，我们可以获取地球上的立场并没有成比例的能力，我们的灵魂。 We shall possess truth in higher perfection hereafter.我们应拥有真理，在更高的完善来世。
God made us for holiness, for a complete and final triumph over passion and for the perfect and secure possession of virtue.上帝使我们为圣德，为一个完整，并最终战胜激情，并为完善和安全的藏美德。 Our natural aptitudes and desires bear witness to this.我们的自然性向和欲望，证明了这一点。 But this happy goal is not reached on earth, but in the next life.但是这个美好的目标，是不是达到了地球上的，但在未来的生活。
We are created for love and friendship, for indissoluble union with our friends.我们正在创造爱与友谊，为牢不可破的联盟，与我们的朋友。 At the grave of those we love our heart longs for a future reunion.在严重的那些我们爱我们的心向往未来团聚。 This cry of nature is no delusion.这哭的，性质是没有妄想。 A joyful and everlasting reunion awaits the just man beyond the grave.欢乐的，永恒的团聚，等待着刚刚男子超越坟墓。
It is the conviction of all peoples that there is a heaven in which the just will rejoice in the next life.这是信念的各国人民有一个天堂，在刚刚将欣喜，在未来的生活。 But, in the fundamental questions of our being and our destiny, a conviction, so unanimous and universal, cannot be erroneous.但是，在根本问题，我们正在与我们的命运，一个信念，所以一致，并具有普遍性，不能有错误的。 Otherwise this world and the order of this world would remain an utter enigma to intelligent creatures, who ought to know at least the necessary means for reaching their appointed end.否则这个世界秩序，这个世界将仍然是一个彻底谜智能生物，他们要知道，至少在必要的手段来达到他们的任命结束。
Very few deny the existence of heaven; and these few are practically all atheists and epicureans.极少数否认存在上天，而这些少数是几乎所有的无神论者和epicureans 。 But surely it cannot be that all the rest have erred, and an isolated class of men such as these are not the true guides in the most fundamental questions of our being.但肯定不能说，所有的休息有偏差，一个孤立的阶级的男性，例如，这些都不是真正的导游，最根本的问题，我们的福祉。 For apostasy from God and His law cannot be the key to wisdom.为叛教由上帝和他的解释，不能关键智慧。
Revelation also proclaims the existence of heaven.启示，也宣告了存在的天堂。 This we have already seen in the preceding section from the many names by which the Bible designates heaven; and from the texts of Scripture, still to be quoted on the nature and peculiar conditions of heaven.这一点我们已经看到了在此之前的一段从许多名字，其中圣经指定上天，从文本的经文，还有待引述对性质和特殊条件的天堂。
III.三。 SUPERNATURAL CHARACTER OF HEAVEN AND THE BEATIFIC VISION超自然特征的天堂和beatific愿景
(1) In heaven the just will see God by direct intuition, clearly and distinctly. （ 1 ）在天上刚刚将看到上帝的直接直观，清楚地区别对待。 Here on earth we have no immediate perception of God; we see Him but indirectly in the mirror of creation.就在地球上，我们没有即时感知上帝的，我们看到他，但间接地在镜子里的创作风格。 We get our first and direct knowledge from creatures, and then, by reasoning from these, we ascend to a knowledge of God according to the imperfect likeness which creatures bear to their Creator.我们把自己的第一次和直接的知识，从生物，然后，以理服人，从上述原因，我们升入知识上帝根据不完善的相似性，其中生物舍不得把自己的造物主。 But in doing so we proceed to a large extent by way of negation, ie, by removing from the Divine Being the imperfections proper to creatures.但在这样做时，我们着手在相当大程度上的方式的否定，也就是说，通过消除从神正在不完善，是恰当的海洋生物。 In heaven, however, no creature will stand between God and the soul.在天上，但是，没有造物，将两国之间存在的上帝和灵魂。 He himself will be the immediate object of its vision.他本人也将成为最紧迫的对象，其视野。 Scripture and theology tell us that the blessed see God face to face.圣经和神学告诉我们说，有福见上帝面对面。 And because this vision is immediate and direct, it is also exceedingly clear and distinct.由于这种远见是立即和直接的，又是极其坚定和清楚的。 Ontologists assert that we perceive God directly in this life, though our knowledge of Him is vague and obscure; but a vision of the Divine Essence, immediate yet vague and obscure, implies a contradiction. ontologists断言，我们认为上帝直接在此生活，但就我们所知，他是含糊和模糊，但远景的神圣本质，但眼前模糊和含糊，隐含着矛盾。 The blessed see God, not merely according to the measure of His likeness imperfectly reflected in creation, but they see Him as He is, after the manner of His own Being.之见上帝，而不是仅仅根据这项措施，他的似的不完善体现在创作，但他们看到他，因为他是后，该地他自己的福祉。 That the blessed see God is a dogma of faith, expressly defined by Benedict XII (1336):该有福了，看看上帝是一个教条的信念，明确界定本笃十二（ 1336年） ：
We define that the souls of all the saints in heaven have seen and do see the Divine Essence by direct intuition and face to face [visione intuitivâ et etiam faciali], in such wise that nothing created intervenes as an object of vision, but the Divine Essence presents itself to their immediate gaze, unveiled, clearly and openly; moreover, that in this vision they enjoy the Divine Essence, and that, in virtue of this vision and this enjoyment, they are truly blessed and possess eternal life and eternal rest" (Denzinger, Enchiridion, ed. 10, n. 530--old edition, n, 456; cf. nn. 693, 1084, 1458 old, nn. 588, 868).我们界定的心灵所有的圣人在天上看到了，并能看见神的本质，由直接的直觉和面对面[ visione intuitivâ等不错faciali ] ，在这种明智说，没有什么创造的介入作为对象的视野，但神本质上介绍了自己，以他们的切身凝视，方案出台后，明确公开的，而且在这个愿景，他们享受神的本质，并认为，在凭借这个愿景，这享受，他们是真正有福了，并拥有永恒的生命和永恒的休息" （登青格， enchiridion编， 10 ， 12月31日530 -老版，氮， 4 56名;比照神经网络。 6 93， 1 084， 1 458岁，神经网络。 5 88， 8 68） 。
The Scriptural argument is based especially on 1 Corinthians 13:8-13 (cf. Matthew 18:10; 1 John 3:2; 2 Corinthians 5:6-8, etc.).圣经论点是基于尤其是哥林多前书13:8-13 （参见马太18:10 ;约翰一3:2 ; 2 ，哥林多前书5:6-8等） 。 The argument from tradition is carried out in detail by Petavius ("De. theol. dogm.", I, i, VII, c. 7).论据从传统进行了很详细petavius （ "时点。 theol 。 dogm " ，我，我，七，长7 ） 。 Several Fathers, who seemingly contradict this doctrine, in reality maintain it; they merely teach that the bodily eye cannot see God, or that the blessed do not fully comprehend God, or that the soul cannot see God with its natural powers in this life (cf. Francisco Suárez, "De Deo", l. II, c. 7, n. 17).几位父亲，他们似乎违背了这项原则，在现实中保持它，他们只是教导说，身体眼睛不能见上帝，或者说，有福不完全理解上帝，或者说，灵魂不能见上帝与自然的权力，在这个生活（比照旧金山苏亚雷斯， "德迪奥" ，属二，三七， 12月31日17 ） 。
(2) It is of faith that the beatific vision is supernatural, that it transcends the powers and claims of created nature, of angels as well as of men. （ 2 ） ，它是信仰的表示， beatific抱负，是超自然的，它是超越权力和索赔的创造性质，天使以及作为男人。 The opposite doctrine of the Beghards and Beguines was condemned (1311) by the Council of Vienne (Denz., n. 475 -- old, n. 403), and likewise a similar error of Baius by Pius V (Denz., n. 1003 -- old, n. 883).相反学说的beghards和beguines被谴责（ 1311年）由理事会的维埃纳省（ denz. ， 12月31日475 -岁， 1 2月3 1日4 03） ，和同样类似的错误b aius由比约五（ d enz.， 1 2月3 1日1003 -岁， 1 2月3 1日8 83） 。 The Vatican Council expressly declared that man has been elevated by God to a supernatural end (Denz., n. 1786 -- old, n. 1635; cf. nn. 1808, 1671 -- old, nn. 1655, 1527).梵蒂冈会议明确宣布，该名男子已升为上帝神灵结束（ denz. ， 1786年12月31日-岁， 1 635年1 2月3 1日;比照神经网络。 1 808年， 1 671年-岁，神经网络。1 6 55年， 1 5 27年） 。 In this connection we must also mention the condemnation of the Ontologists, and in particular of Rosmini, who held that an immediate but indeterminate perception of God is essential to the human intellect and the beginning of all human knowledge (Denz., nn. 1659, 1927 -- old, nn. 1516, 1772).在这方面我们还必须提到谴责这次ontologists ，尤其罗斯米尼，他们认为，即时，但不确定的看法，上帝是必不可少的，以人类的智慧和年初的所有人类知识（ denz. ，神经网络。 1659年， 1927年-岁，神经网络。 1 516年， 1 772年） 。
That the vision of God is supernatural can also be shown from the supernatural character of sanctifying grace (Denz., n. 1021 -- old, n. 901); for, if the preparation for that vision is supernatural.该远景的，神是神灵，也可显示从超自然的性质sanctifying恩典（ denz. ， 1021年12月31日-岁， 1 2月3 1日9 01） ;原因是，如果准备为这种设想是超自然的。 Even unaided reason recognizes that the immediate vision of God, even if it be at all possible, can never be natural for a creature.即使无外援的原因认识到眼前的远景上帝的，即使它在一切可能的，是不能自然为造物。 For it is manifest that every created mind first perceives its own self and creatures similar to itself by which it is surrounded, and from these it rises to a knowledge of God as the source of their being and their last end.因为这是明显的，每创造头脑中的第一感觉自己的自我和动物类似，由本身，它是包围，并从这些它上升到一个知识的神源，他们的福祉和他们的最终目的。 Hence its natural knowledge of God is necessarily mediate and analogous; since it forms its ideas and judgments about God after the imperfect likeness which its own self and its surroundings bear to Him.因此，其自然知识的上帝是必然的调解以及类似;以来，它的形式，其思想和判断上帝后，不完善相似，其自身及其周围舍不得他。 Such is the only means nature offers for acquiring a knowledge of God, and more than this is not due to any created intellect; consequently, the second and essentially higher way of seeing God by intuitive vision can but be a gratuitous gift of Divine goodness.这是唯一的手段性质提供了获取知识的上帝，并有超过这不仅是因为任何创造的智力;因此，第二次和本质上更高的方式看到上帝所直观的视觉感，但一个无偿赠送了神圣的善。 These considerations prove, not merely that the immediate vision of God exceeds the natural claims of all creatures in actual existence; but they also prove against Ripalda, Becaenus, and others (Recently also Morlias), that God cannot create any spirit which would, by virtue of its nature, be entitled to the intuitive vision of the Divine Essence.这些因素证明，不只是眼前的远景上帝超越自然索赔的所有动物，在现实的存在，但他们也证明对里帕尔达， becaenus ，以及其他（也于近日morlias ） ，即上帝不能创造任何精神，按照凭借其性质，有权获得直观的视觉的神圣本质。 Therefore, as theologians express it, no created substance is of its nature supernatural; however, the Church has given no decision on this matter.因此，作为神学家表示，并没有造成实质是其性质超自然的，但教会并没有就这一问题作出决定。 Cf.比照。 Palmieri, "De Deo creante et elevante" (Rome, 1878), thes.帕尔米耶里， "德迪奥creante等elevante " （罗马， 1878年） ， thes 。 39; Morlais, "Le Surnaturel absolu", in "Revue du Clergé Français", XXXI (1902), 464 sqq., and, for the opposite view, Bellamy, "La question du Surnaturel absolu", ibid., XXXV (1903), 419 sqq. 39 ; morlais ， "乐surnaturel absolu " ， "杂志杜clergé法国" ，三十一（ 1902年） ， 464 sqq ，并为持相反意见，贝拉米， "香格里拉的问题，杜surnaturel absolu " ，同上，三十五（ 1903 ） ， 419 sqq 。 St. Thomas seems to teach (I, Q. xii, a. 1) that man has a natural desire for the beatific vision.圣托马斯似乎教导（一，问：第十二答： 1 ） ，该名男子有一个自然的愿望，为beatific视野。 Elsewhere, however, he frequently insists on the supernatural character of that vision (eg III, Q. ix, a. 2, ad 3um).在其他地方，不过，他经常坚持对超自然的品格这一构想（例如三，问：第九，甲2 ，专案3um ） 。 Hence in the former place he obviously supposes that man knows from revelation both the possibility of the beatific vision and his destiny to enjoy it.因此，在原地方，他显然是支撑这名男子知道从启示双方可能的beatific远见和自己的命运，以享受这项运动。 On this supposition it is indeed quite natural for man to have so strong a desire for that vision, that any inferior kind of beatitude can no longer duly satisfy him.关于这个假设，这实在是很自然的人有这么强烈的愿望，这一理想，任何劣种beatitude再也不能适当满足他。
(3) To enable it to see God, the intellect of the blessed is supernaturally perfected by the light of glory (lumen gloriae). （ 3 ） ，使之能够见上帝，智力的祝福是supernaturally完善了由轻载辉煌（管腔gloriae ） 。 This was defined by the Council of Vienne in 1311 (Denz., n. 475; old, n. 403); and it is also evident from the supernatural character of the beatific vision.这个定义是由理事会的维埃纳省，在1311 （ denz. ， 12月31日475名;岁， 12月31日403 ） ，这也是显而易见的，由超自然性质的beatific视野。 For the beatific vision transcends the natural powers of the intellect; therefore, to see God the intellect stands in need of some supernatural strength, not merely transient, but permanent as the vision itself.为beatific视野，超越自然的权力，智力，因此，要见上帝的智慧，站在需要某种超自然的力量，而不是仅仅是短暂的，但作为永久的设想本身。 This permanent invigoration is called the "light of glory", because it enables the souls in glory to see God with their intellect, just as material light enables our bodily eyes to see corporeal objects.这一常设该片被称为"光之荣耀" ，因为它让亡灵，在荣耀看见上帝与他们的智慧，正如轻物质，使我们身体的眼睛看到的是有形的物体。
On the nature of the light of glory the Church has decided nothing.对性质鉴于荣耀教会已决定无关。 Theologians have elaborated various theories about it, which, however, need not be examined in detail.神学家都阐述了多种不同的理论，这不是没有，但是这并不需要详细研究。 According to the view commonly and perhaps most reasonably held, the light of glory is a quality Divinely infused into the soul and similar to sanctifying grace, the virtue of faith, and the other supernatural virtues in the souls of the just (cf. Franzelin, "De Deo uno", 3rd ed., Rome, 1883, thes. 16).据认为，常见的或许是最合理的举行，轻便的荣耀，是一个神圣的品质注入灵魂和类似sanctifying恩典，凭借的信念，以及其他超自然的美德，在心灵的正义（参见franzelin ， "德迪奥起UNO " ，第3版，罗马， 1883年， thes 16段） 。 It is controverted among theologians whether or not a mental image, be it a species expressa or a species impressa, is required for the beatific vision.这是controverted之间的神学家有没有一种精神形象，无论是种Express与或某一物种impressa ，是需要为beatific视野。 But by many this is regarded as largely a controversy about the appropriateness of the term, rather than about the matter itself.但许多这被看作是在很大程度上争议是否恰当的名词，而不是对这件事本身。 The more common and probably more correct view denies the presence of any image in the strict sense of the word, because no created image can represent God as He is (cf. Mazzella, "De Deo creante", 3rd ed., Rome, 1892, disp. IV, a. 7, sec. 1).其中较普遍的，并有可能更加正确的世界观，否认存在任何形象，在严格意义上的字，因为谁创造了形象，可以代表上帝，因为他是（参见mazzella ， "德迪奥creante " ，第3版，罗马， 1892 ，位移第四节，甲7秒1 ） 。 The beatific vision is obviously a created act inherent in the soul, and not, as a few of the older theologians thought, the uncreated act of God's own intellect communicated to the soul.该beatific愿景显然是一个创造行为的内在灵魂，而不是如目前的几个老神学家的思想指导下， uncreated上帝的旨意的自己的智慧传达给灵魂。 For, "as seeing and knowing are immanent vital actions, the soul can see or know God by its own activity only, and not through any activity exerted by some other intellect. Cf. Gutherlet, "Das lumen gloriae" in "Pastor bonus", XIV (1901), 297 sqq.为， "由于看到并知道是上苍的重要行动，抓住了灵魂，可以看到或认识神，由自己的活动只，而不是通过任何活动施加一些其他的智慧。比照gutherlet "之管腔gloriae "中的"牧师奖金" ，第十四条（ 1901 ） ， 297 sqq 。
(4) Theologians distinguish the primary and the secondary object of the beatific vision. （ 4 ）神学家区分主要和次要对象的beatific视野。 The primary object is God Himself as He is.主要对象是上帝，因为他是。 The blessed see the Divine Essence by direct intuition, and, because of the absolute simplicity of God, they necessarily see all His perfections and all the persons of the Trinity.该有福了，看看神圣的本质，由直接的直觉，而且，由于绝对简单的上帝，他们一定会看到他的所有完善和所有有关人员的三位一体。 Moreover, since they see that God can create countless imitations of His Essence, the entire domain of possible creatures lies open to their view, though indeterminately and in general.此外，由于他们看到上帝能创造无数模仿他的本质，整个域可能出现的动物，在于开放，他们认为，虽然不定，而且在一般情况。 For the actual decrees of God are not necessarily an object of that vision, except in as afar as God pleases to manifest them.为实际的法令，神并不一定是一个对象的这一设想，除在为远方的，因为神我行我素，以体现他们。 Therefore finite things are not necessarily seen by the blessed, even if they are an actual object of God's will.因此，有限的东西，并不一定是被庇佑的，即使他们是一个实际的对象，上帝的意志。 Still less are they a necessary object of vision as long as they are mere possible objects of the Divine will.更不是一个必要的目标愿景，只要他们仅仅是可能的物体的神圣意志。 Consequently the blessed have a distinct knowledge of individual possible things only in so far as God wishes to grant this knowledge.因此，得天独厚，具有鲜明的知识，个人的东西，可能只是在目前为止，因为神的意愿，给予这方面的知识。 Thus, if God so willed, a blessed soul might see the Divine Essence without seeing in it the possibility of any individual creature in particular.因此，如果上帝使少数意志，一个有福的灵魂可能会看到神的本质，没有看到它的可能性，任何个人造物特别。 But in fact, there is always connected with the beatific vision a knowledge of various things external to God, of the possible as well as of the actual.但事实上，始终存在着与beatific远景知识的各种事物的外部上帝，这项计划可能会以及作为实际。 All these things, taken collectively, constitute the secondary object of the beatific vision.所有这些东西，采取集体，构成二次对象的beatific视野。
The blessed soul sees these secondary objects in God either directly (formaliter), or in as far as God is their cause (causaliter).该有福了灵魂看到这些次要物体，在上帝的直接（ formaliter ） ，或在据上帝是他们的事业（ causaliter ） 。 It sees in God directly whatever the beatific vision discloses to its immediate gaze without the aid of any created mental image (species impressa).它认为，在上帝直接无论beatific远景披露其立即凝视，没有借助任何精神创造的形象（品种impressa ） 。 In God, as in their cause, the soul sees all those things which it perceives with the aid of a created mental image, a mode of perception granted by God as a natural complement of the beatific vision.在神的存在，因为在他们的事业，抓住了灵魂，看到所有这些事情，它仍与援助的一个创造精神的形象，一个模式的认知所赋予上帝是一个天然互补的beatific视野。 The number of objects seen directly in God cannot be increased unless the beatific vision itself be intensified; but the number of things seen in God as their cause may be greater of smaller, or it may very without any corresponding change in the vision itself.物体的数目直接看到上帝不能增加，除非beatific视觉本身得到加强，但很多事情见过上帝，因为他们的事业可能更大的规模较小，或者很可能没有任何相应的变化，在视觉本身。
The secondary object of the beatific vision comprises everything the blessed may have a reasonable interest in knowing.二手物体的beatific愿景包括一切有福了，可有一个合理的利益，在明知。 It includes, in the first place, all the mysteries which the soul believed while on earth.它包括，第一，所有的奥秘，其中的灵魂相信，而在地球上。 Moreover, the blessed see each other and rejoice in the company of those whom death separated from them.此外，有福见对方而忧，在该公司的那些人的死亡脱离他们。 The veneration paid them on earth and the prayers addressed to them are also known to the blessed.该敬仰付给他们对地球和祈祷，给他们也被称为向有福了。 All that we have said on the secondary object of the beatific vision is the common and reliable teaching of theologians.我们的一切都表示，对二次对象的beatific愿景是常见和可靠的教学中的神学家。 In recent times (Holy Office, 14 Dec., 1887) Rosmini was condemned because he taught that the blessed do not see God Himself, but only His relations to creatures (Denz., 1928-1930 -- old, 1773-75).近一个时期（圣地办公室， 1887年12月14日）罗斯米尼被谴责，因为他告诉我们，庇佑看不到上帝，但只有他的关系，对动物（ denz. ， 1928年至1930年-岁， 1 773至1 775年） 。 In the earlier ages we find Gregory the Great ("Moral.", l. XVIII, c. liv, n. 90, in PL, LXXVI, XCIII) combating the error of a few who maintained that the blessed to not see God, but only a brilliant light streaming forth from Him.在较早的时代，我们找到格里高利大（下称"道德" ，属十八，长54 ， 12 90 ，在特等， lxxvi ， xciii ）打击误差少数人坚持认为，有福不会见上帝，但只是一个辉煌的光流出来，由他。 Also in the Middle Ages there are traces of this error (cf. Franzelin, "De Deo uno", 2nd ed., thes. 15, p. 192).此外，在中世纪有痕迹的这个错误（参见franzelin ， "德迪奥起UNO " ，第二版， thes 15条，第192页） 。
(5) Although the blessed see God, they do not comprehend Him, because God is absolutely incomprehensible to every created intellect, and He cannot grant to any creature the power of comprehending Him as He comprehends Himself. （ 5 ）虽然有福见上帝，他们不理解他，因为上帝是绝对不可理解每一个智力创造的，他不能给予任何受造物的力量，理解了他，因为他comprehends自己。 Francisco Suárez rightly calls this a revealed truth ("De Deo", l. II, c. v, n. 6); for the Fourth Council of the Lateran and the Vatican Council enumerated incomprehensibility among the absolute attributes of God (Denz., nn. 428, 1782 -- old nn. 355, 1631).弗朗西斯科苏亚雷斯正确地要求这是一个揭示真理（ "德迪奥" ，属二，三五， 12月31日6 ） ;为第四届理事会的lateran与梵蒂冈会列举incomprehensibility当中绝对属性的神（ denz. ，神经网络428 ， 1782 -旧的神经网络。 3 55， 1 631） 。 The Fathers defend this truth against Eunomius, an Arian, who asserted that we comprehend God fully even in this life.父亲辩护，这个真理对eunomius ，阿里安，曾断言，我们领悟上帝完全即使在这样的生活。 The blessed comprehend God neither intensively nor extensively - not intensively, because their vision has not that infinite clearness with which God is knowable and with which He knows Himself, nor extensively, because their vision does not actually and clearly extend to everything that God sees in His Essence.之领悟既不是神，也不密集地广泛地-而不是高强度的，因为他们的视野已经不是无限的晴空与上帝是可知的，并同他知道自己的，也不是广泛的，因为他们的视野，实际上并不清楚，延伸到一切上帝在他的本质。 For they cannot by a single act of their intellect represent every possible creature individually, clearly, and distinctly, as God does; such an act would be infinite, and an infinite act is incompatible with the nature of a created and finite intellect.因为他们不能由一个单一的行为，以他们的智慧，代表每一个可能的动物个体，明确和鲜明的，因为上帝没有;这种行为将是无限，无限的行为，是不符合大自然一个创造和有限的智慧。 The blessed see the Godhead in its entirety, but only with a limited clearness of vision (Deum totum sed non totaliter).该有福见神的源头，在它的全部，而只是一个有限的清晰的愿景（ deum totum的SED非totaliter ） 。 They see the Godhead in its entirety, because they see all the perfections of God and all the Persons of the Trinity; and yet their vision is limited, because it has neither the infinite clearness that corresponds to the Divine perfections, nor does it extend to everything that actually is, or may still become, an object of God's free decrees.他们看到神的源头在其整体考虑，因为他们看到的一切完善的上帝和所有有关人员的三一大学，但他们的视野是有限的，因为它既不无限晴空对应神圣的完善，也没有延伸到一切其实是，或者仍可能成为，一个对象的上帝的自由的法令。 Hence it follows that one blessed soul may see God more perfectly than another, and that the beatific vision admits of various degrees.因此，这意味着一个幸运的灵魂，可以看见上帝更加完美，比另一种，并认为beatific眼光坦承不同程度的。
(6) The beatific vision is a mystery. （六） beatific抱负，是一个谜。 Of course reason cannot prove the impossibility of such a vision.当然原因，并不能证明是不可能的这样一个远景。 For why should God, in His omnipotence, be unable to draw so near and adapt Himself so fully to our intellect, that the soul may, as it were, directly feel Him and lay hold of Him and look on Him and become entirely immersed in Him?对于为什么要上帝，在他的全能，无法得出如此接近，并适应自己，所以能够充分我们的智慧，即灵魂可能，因为它被直接感受到他奠定举行的他和照顾他，并成为完全沉浸在他吗？ On the other hand, we cannot prove absolutely that this is possible; for the beatific vision lies beyond the natural destiny of our intellect, and it is so extraordinary a mode of perception that we cannot clearly understand either the fact or the manner of its possibility.在另一方面，我们不能完全证明这是可能的;为beatific愿景在于超越自然的命运，我们的智慧，它是如此不平凡的模式，认为我们不能清楚地认识无论是事实还是方式，其可能性。
(7) From what has been thus far said it is clear that there is a twofold beatitude: the natural and the supernatural. （ 7 ）从已迄今为止说，明显是有双重beatitude ：自然和超自然的。 As we have seen, man is by nature entitled to beatitude, provided he does not forfeit it by his own fault.正如我们所看到的，人是由自然有权beatitude ，只要他不放弃，它是由他自己的过错。 We have also seen that beatitude is eternal and that it consists in the possession of God, for creatures cannot truly satisfy man.我们也看到beatitude是永恒的，并表示，它在藏神，为生物，并不能真正满足的人。 Again, as we have shown, the soul is to possess God by knowledge and love.再次，正如我们所表明的那样，灵魂是拥有上帝的知识和爱心。 But the knowledge to which man is entitled by nature is not an immediate vision, but an analogous perception of God in the mirror of creation, still a very perfect knowledge which really satisfies the heart.但知识，以这名男子的标题是从本质上是不构成直接的远见，但类似的看法，上帝在镜子里的创造，仍然是一个非常完美的知识，真的满足了心。 Hence the beatitude to which alone we have a natural claim consists in that perfect analogous knowledge and in the love corresponding to that knowledge.因此beatitude其中，仅我们有一个天然索赔在这完美的类比知识创新和爱情相应的知识。 This natural beatitude is the lowest kind of felicity which God, in His goodness and wisdom, can grant to sinless man.这个自然beatitude是最低种幸福，其中神，在他的善良和智慧，可以补助金，以罪孽的人。 But, instead of an analogous knowledge of His Essence He may grant to the blessed a direct intuition which includes all the excellence of natural beatitude and surpasses it beyond measure.不过，而不是一个类似的知识，他的本质，他可以批准向有福了直接的直觉，其中包括了所有的优秀的自然beatitude并超越了它难以衡量。 It is this higher kind of beatitude that it has pleased God to grant us.正是这种较高的种beatitude它高兴上帝给予我们。 And by granting it He not merely satisfies our natural desire for happiness but He satisfies it in superabundance.并通过授予他，它不只是满足了我们的自然渴望幸福，但他满足，它在superabundance 。
IV.四。 ETERNITY OF HEAVEN AND IMPECCABILITY OF THE BLESSED永恒的天堂与无罪的祝福
It is a dogma of faith that the happiness of the blessed is everlasting.这是一个教条的信仰说，幸福的祝福，是永远不变。 This truth is clearly contained in the Holy Bible (see Section I); it is daily professed by the Church in the Apostles' Creed (credo . . . vitam aeternam), and it has been repeatedly defined by the Church, especially by Benedict XII (cf. Section III).这个真理，显然是包含在圣经（见第一节） ，它是每日自称由教会在使徒们的信条（信条… … 。维生素aeternam ） ，并已多次界定由教会，特别是由本笃十二（参见第三节） 。 Even reason, as we have seen, can demonstrate it.甚至，因此，正如我们所看到的，可以证明它。 And surely, if the blessed knew that their happiness was ever to come to an end, this knowledge alone would prevent their happiness from being perfect.当然，如果有福知道自己的幸福是以往任何时候都走到了尽头，这方面的知识，仅将防止他们幸福，从完美的。
In this matter Origen fell into error; for in several passages of his works he seems to incline to the opinion that rational creatures never reach a permanent final state (status termini), but that they remain forever capable of falling away from God and losing their beatitude and of always returning to Him again.在这件事渊源落入误差;为几个段落的他的作品，他似乎倾向于认为，理性的动物，从来没有达成永久性最终状态（地位总站） ，但他们永远是有能力的下降，远离上帝与失去beatitude并始终回到他再见面。 The blessed are confirmed in good; they can no longer commit even the slightest venial sin; every wish of their heart is inspired by the purest love of God.该有福了证实，在良好的，他们不能再犯下甚至丝毫venial单;每一个愿望，他们的心灵感源于精纯上帝的爱。 That is, beyond doubt, Catholic doctrine.这就是，毫无疑问，天主教的教义。 Moreover this impossibility of sinning is physical.再说这是不可能犯过失是体能。 The blessed have no longer the power of choosing to do evil actions; they cannot but love God; they are merely free to show that love by one good action in preference to another.庇佑已不再是选择权在做邪恶的行动，他们不能不爱上帝，他们只不过是免费的，以证明爱情的一个好行动偏好到另一个地方。 But whilst the impeccability of the blessed appears to be unanimously held by theologians, there is a diversity of opinion as to its cause.不过，虽然该无罪的有福似乎是大家一致认为，由神学家，有各种不同的民意，以决定其事业。 According to some, its proximate cause consists in this that God absolutely withholds from the blessed His co-operation to any sinful consent.据对一些人来说，其近因组成，在这个神绝对不为来自有福了他的合作，以任何罪孽深重的同意。 The beatific vision does not, they argue, of its very nature exclude sin directly and absolutely; because God may still displease the blessed soul in various ways, eg, by refusing a higher degree to beatitude, or by letting persons whom that soul loves die in sin and sentencing them to eternal torment.该beatific视野不，他们辩称，其在本质上排除单直接和绝对，因为上帝可能仍然得罪了得天独厚的灵魂，在以各种方式，如拒绝化程度较高，以beatitude ，或由出租者这灵魂热爱模具在单仲偕和宣判他们永恒的折磨。 Moreover, when great sufferings and arduous duties accompany the beatific vision, as was the case in the human nature of Christ on earth, then at least the possibility of sin is not directly and absolutely excluded.此外，当了极大的痛苦和艰巨的任务，陪同beatific远景的情况一样，在人性的基督地球上的话，至少有可能是单不直接和完全排除在外。
The ultimate cause of impeccability is the freedom from sin or the state of grace in which at his death man passes into the final state (status termini), ie into a state of unchangeable attitude of mind and will.最终的原因无罪，是免于单或国家的恩典中，在他死后男子通行证进入最后状态（地位总站） ，即成为国家的千古不变的心态和意志。 For it is quite in consonance with the nature of that state that God should offer only such co-operation as corresponds to the mental attitude man chose for himself on earth.因为这是相当一致的，与大自然的国，神应该只提供这种合作作为对应于心态男子选择了自己的地球上。 For this reason also the souls in purgatory, although they do not see God, are still utterly incapable of sin.基于这个原因，也是灵魂在炼狱，虽然他们看不到上帝，仍然是根本无法单。 The beatific vision itself may be called a remote cause of impeccability; for by granting so wondrous a token of His love, God may be said to undertake the obligation of guarding from all sin those whom He so highly favours, whether by refusing all co-operation to evil acts or in some other manner.该beatific视觉本身可称为一个偏远的事业无罪;发放了如此奇妙的一种心意，他的爱，上帝可以说是承担义务的护从所有罪过的人，所以他非常赞成，是否拒绝所有合作运作的罪恶行径，或在其他一些方式。 Besides, even if the clear vision of God, most worthy of their love, does not render the blessed physically unable, it certainly renders them less liable, to sin.此外，即使清晰的构想神，最值得他们爱，并未使之肢体无力，它肯定，使他们少负多少责任，以单。
Impeccability, as explained by the representatives of this opinion, is not, properly speaking, extrinsic, as is often wrongly asserted; but it is rather intrinsic, because it is strictly due to the final state of blessedness and especially to the beatific vision.无罪，作为解释所代表的这种看法，是不恰当地说，外在，正如人们经常错误地断言，但它是相当内在的，因为它是以严格的，由于该州最后的幸福，尤其是向beatific视野。 This is substantially the opinion of the Scotists, likewise of many others, especially in recent times.这实质上与舆论对scotists ，同样地，许多其他国家，特别是近一个时期。 Nevertheless the Thomists, and with them the greater number of theologians, maintain that the beatific vision of its very nature directly excludes the possibility of sin.不过， thomists ，并同他们就更大数量的神学家，认为beatific的远景就其性质而言，直接排除可能性罪恶的。 For no creature can have a clear intuitive view of the Supreme Good without being by that very fact alone irresistibly drawn to love it efficaciously and to fulfil for its sake even the most arduous duties without the least repugnance.无头动物，可以有一个清晰直观的看法最高人民法院良好，没有被这个事实，仅势不可挡提请爱它，并有效地履行其为了即使是最艰巨的职责，并毫不反感。 The Church has left this matter undecided.教会已经离开这件事未定之天。 The present writer rather inclines to the opinion of the Scotists because of its bearing on the question of the liberty of Christ.本作家，而不是倾向认为该scotists ，因为它关系到问题的人身自由基督。 (See HELL under the heading Impenitence of the Damned.) （见地狱标题下impenitence的该死） 。
V. ESSENTIAL BEATITUDE五必不可少beatitude
We distinguish objective and subjective beatitude.我们区分客观和主观beatitude 。 Objective beatitude is that good, the possession of which makes us happy; subjective beatitude is the possession of that good.客观beatitude是好的，藏，使我们快乐;主观beatitude是藏好。 The essence of objective beatitude, or the essential object of beatitude is God alone.本质客观beatitude ，还是必不可少的对象beatitude是上帝。 For the possession of God assures us also the possession of every other good we may desire; moreover, everything else is so immeasurably inferior to God that its possession can only be looked upon as something accidental to beatitude.为拥有上帝向我们保证，也拥有其他好，我们可能欲望，而且，一切都无从谈起，就是这么产生不可估量的劣势神，让其所拥有的，只能看，看成是偶然的，以beatitude 。 Finally, that all else is of minor importance for beatitude is evident from the fact that nothing save God alone is capable of satisfying man.最后，这一切是轻微的重要性beatitude可以看出一个事实，即没有什么挽救只有上帝能满足的人。 Accordingly the essence of subjective beatitude is the possession of God, and it consists in the acts of vision, love, and joy.因此，本质上的主观beatitude是藏神，它在行为的眼光，爱，和快乐。 The blessed love God with a twofold love; with the love of complacency, by which they love God for His own sake, and secondly with the love less properly so called, by which they love Him as the source of their happiness (amor concupiscentiae).该有福了上帝的爱与双重爱情;与爱的自满情绪，使他们热爱上帝，他自己的利益，其次是与爱情少妥善所谓中，他们爱他，为从源头上自己的幸福（阿穆尔concupiscentiae ） 。 In consonance with this twofold love the blessed have a twofold joy; firstly, the joy of love in the strict sense of the word, by which they rejoice over the infinite beatitude which they see in God Himself, precisely because it is the happiness of God whom they love, and secondly, the joy springing from love in a wider sense, by which they rejoice in God because He is the source of their own supreme happiness.在符合这双重的爱有福有一个双重的喜悦;第一，喜悦的爱情，在严格意义上的字，其中，他们是一件可喜可贺的无限beatitude他们见上帝自己，也正因为它是幸福的上帝他们的爱，其次，喜悦如雨后春笋，从爱情，在更广泛的意义上说，由他们所乐见上帝，因为他是从源头上他们自己的最高幸福。 These five acts constitute the essence of (subjective) beatitude, or in more precise terms, its physical essence.这五个构成的本质（主观） beatitude ，或更精确的计算，其物理本质。 In this theologians agree.在这神学家同意。
Here theologians go a step farther and inquire whether among those five acts of the blessed there is one act, or a combination of several acts, which constitutes the essence of beatitude in a stricter sense, ie its metaphysical essence in contradistinction to its physical essence.这里的神学家去的一个步骤，越走越询问是否其中五个行为的有福了，有一个法，或结合数个行为，它构成了实质beatitude在一个严格的意义上讲，即它的形而上的本质，在对比其物理本质。 In general their answer is affirmative; but in assigning the metaphysical essence their opinions diverge.一般来说，他们的答案是肯定的，但在分配形而上的本质，他们的意见分歧。 The present writer prefers the opinion of St. Thomas, who holds that the metaphysical essence consists in the vision alone.目前笔者倾向于认为，在圣托马斯，他们认为，形而上的本质存在于一个单独的视野。 For, as we have just seen, the acts of love and joy are merely a kind of secondary attributes of the vision; and this remains true, whether love and joy result directly from the vision, as the Thomists hold, or whether the beatific vision by its very nature calls for confirmation in love and God's efficacious protection against sin.因为，正如我们刚刚看到，该行为对爱与喜悦只是一种次要属性的远见;依然如此，无论是爱与喜乐的结果直接从视觉，为thomists持有，或是否beatific愿景就其性质而言，要求确认在爱和神的有效保护，以免单。
VI.六。 ACCIDENTAL BEATITUDE偶然beatitude
Besides the essential object of beatitude the souls in heaven enjoy many blessings accidental to beatitude.除了必不可少的对象beatitude亡灵，在九泉之下得到许多祝福偶然的，以beatitude 。 We shall mention only a few:我们仅举几例：
In heaven there is not the least pain or sadness; for every aspiration of nature must be finally realized.在天上有，是不是至少有疼痛或悲伤，因为每一个愿望的本质，必须最终实现。 The will of the blessed is in perfect harmony with the Divine will; they feel displeasure at the sins of men, but without experiencing any real pain.该会的祝福，是在完美的和谐与神会，他们感到不满，在捷联惯导系统的男性，但没有经历任何真正的痛苦。
They delight greatly in the company of Christ, the angels, and the saints, and in the reunion with so many who were dear to them on earth.他们的喜悦，极大地在该公司的基督，天使，圣徒，并在与亲人团聚，使许多人亲爱的，以他们在地球上。 After the resurrection the union of the soul with the glorified body will be a special source of joy for the blessed.复活之后该联盟的灵魂与歌颂体将是一个特别的来源喜悦，为祝福。
They derive great pleasure from the contemplation of all those things, both created and possible, which, as we have shown, they see in God, at least indirectly as in the cause.它们来源于非常高兴地从沉思的，所有这些事情，都创造了可能的，其中，正如我们所表明的那样，他们见上帝，至少间接地为在事业。 And, in particular, after the last judgment the new heaven and the new earth will afford them manifold enjoyment. ，尤其是在最后的判断，新天堂和新地球将负担他们多方面的享受。 (See GENERAL JUDGMENT.) （见总体判断） 。
The blessed rejoice over sanctifying grace and the supernatural virtues that adorn their soul; and any sacramental character they may have also adds to their bliss.该有福了，雀跃sanctifying恩典和超自然美德修饰自己的灵魂，和任何圣事的性质，他们也可能加入到他们的极乐世界。
Very special joys are granted to the martyrs, doctors, and virgins, a special proof of victories won in time of trial (Revelation 7:11 sq.; Daniel 12:3; Revelation 14:3 sq.).很特别的乐趣批给烈士，医生，和处女，一个特殊的证明告捷，在时间的审判（启示7点11平方米;丹尼尔12时03分;启示14时03平方） 。 Hence theologians speak of three particular crowns, aureolas, or glorioles, by which these three classes of blessed souls are accidentally honoured beyond the rest.因此神学家发言的3个特别冠， aureolas ，或glorioles ，其中这三个班的祝福心灵，是偶然的荣幸之外，其余的。 Aureola is a diminutive of aurea, ie aurea corona (golden crown). aureola是一个微小的aurea ，即aurea电晕（金冠） 。 (Cf. St. Thomas, Supp:96.) （参见圣托马斯， supp ： 96 ） 。
Since eternal happiness is metaphorically called a marriage of the soul with Christ, theologians also speak of the bridal endowments of the blessed.自永恒的幸福，是比喻所谓婚姻的灵魂与基督神学家也讲了婚纱禀赋的祝福。 They distinguish seven of these gifts, four of which belong to the glorified body - light, impassibility, agility, subtility (see RESURRECTION); and three to the soul - vision, possession, enjoyment (visio, comprehensio, fruitio).他们区分七个这些礼物，其中有4只属于该歌颂机构-轻， i mpassibility，敏捷性， s ubtility（见复活） ，以及三至灵魂-视野，拥有，享受（V i sio的， c o mprehensio，f r uitio）。 Yet in the explanation given by the theologians of the three gifts of the soul we find but little conformity.然而，在解释由神学家的三个礼物的灵魂，我们发现，但极少整合。 We may identify the gift of vision with the habit of the light of glory, the gift of possession with the habit of that love in a wider sense which has found in God the fulfilment of its desires, and the gift of enjoyment we may identify with the habit of love properly so called (halitus caritatis) which rejoices to be with God; in this view these three infused habits would he considered simply as ornaments to beautify the soul.我们可以找出礼品的眼光与习惯，轻载辉煌，礼品藏与习惯，爱在更广的意义上，其中已发现在上帝实现其欲望和礼品的享受，我们可以认同习惯爱情妥善所谓（ halitus仁爱） ，其中高兴能与上帝，在这期这三个充满了习惯，将他仅仅视为装饰品以美化心灵。 (Cf. St. Thomas, Supp:95) （参见圣托马斯， supp ： 95 ）
VII.七。 ATTRIBUTES OF BEATITUDE属性beatitude
There are various degrees of beatitude in heaven corresponding to the various degrees of merit.有不同程度的beatitude在天上对应不同程度的好处。 This is a dogma of faith, defined by the Council of Florence (Denz., n. 693 -- old, n. 588).这是一个教条的信仰，其定义是由理事会佛罗伦萨（ denz. ， 12月31日693号-老， 1 2月3 1日5 88） 。 The Bible teaches this truth in very many passages (eg, wherever it speaks of eternal happiness as a reward), and the Fathers defend it against the heretical attacks of Jovinian.圣经教导这个真理在很多段落（例如，而谈到永恒的幸福作为奖励） ，以及父亲辩护，反对邪教的攻击jovinian 。 It is true that, according to Matthew 20:1-16, each labourer receives a penny; but by this comparison Christ merely teaches that, although the Gospel was preached to the Jews first, yet in the Kingdom of Heaven there is no distinction between Jew and Gentile, and that no one will receive a greater reward merely because of being a son of Judah.这是事实，根据马修20:1-16 ，每个劳动者得到一分钱，但通过这比较基督只是教导说，虽然福音，是传福音给犹太人的第一，但在天国的存在是没有区别犹太人和gentile ，没有人会得到更大的回报，只因为身为儿子的犹大。 The various degrees of beatitude are not limited to the accidental blessings, but they are found first and foremost in the beatific vision itself.不同程度的beatitude不仅限于意外的祝福，但他们发现，首先是在beatific视觉本身。 For, as we have already pointed out, the vision, too, admits of degrees.因为，正如我们已经指出，远见，也承认的学位。 These essential degrees of beatitude are, as Francisco Suárez rightly observes ("De beat.", d. xi, s. 3, n. 5), that threefold fruit Christ distinguishes when He says that the word of God bears fruit in some thirty, in some sixty, in some a hundredfold (Matthew 13:23).这些基本程度的beatitude ，正如旧金山苏亚雷斯正确地观察到（ "去战胜" ，四席，第3条， 12月31日5 ） ，即三重水果基督的区别时，他说，天主的圣言，熊果有大约30位，在一些第六十一，在一些百倍（马太13时23分） 。 And it is by a mere accommodation of the text that St. Thomas (Supp:96, aa. 2 sqq.) and other theologians apply this text to the different degrees in the accidental beatitude merited by married persons, widows, and virgins.它是由一个单纯住宿的案文表示，圣托马斯（ supp ： 96 ，机管局2 sqq ）和其他神学家运用这一案文提交给了不同程度的，在偶然的beatitude值得已婚的人，寡妇，和处女。
The happiness of heaven is essentially unchangeable; still it admits of some accidental changes.幸福的天堂，基本上是不可改变的，还坦承，它的一些意外的变化。 Thus we may suppose that the blessed experience special joy when they receive greater veneration from men on earth.因此，我们可以假设认为，有福的经验，特别当他们得到更多的敬仰与男人在地球上。 In particular, a certain growth in knowledge by experience is not excluded; for instance, as time goes on, new free actions of men may become known to the blessed, or personal observation and experience may throw a new light on things already known.特别是，在一定的增长，知识经验并不排除在外;举例来说，随着时间的推移，新的自由行动的官兵可能成为众所周知的祝福，或个人的观察和经验，可能会从新的角度对事情已经众所周知。 And after the last judgment accidental beatitude will receive some increase from the union of soul and body, and from the sight of the new heaven and the earth.经过最后的审判偶然beatitude将获得一些增长，从联盟的灵魂与身体，并从视线的新的天地。
Publication information Written by Joseph Hontheim.出版信息写的约瑟夫洪特海姆。 The Catholic Encyclopedia, Volume VII.天主教百科全书，体积七。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, June 1, 1910. nihil obstat ， 1910年6月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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