Part 7542

omprehension is distinct from vision and love, but otherwise than love from vision. For love and vision denote different habits, the one belonging to the intellect, the other to the affective faculty. But comprehension, or fruition as denoting comprehension, does not signify a habit distinct from those two, but the removal of the obstacles which made it impossible for the mind to be united to God by actual vision. This is brought about by the habit of glory freeing the soul from all defects; for instance by making it capable of knowledge without phantasms, of complete control over the body, and so forth, thus removing the obstacles which result in our being pilgrims from the Lord.

Reply OBJ 4 is clear from what has been said.

* Reply to Objection 5: * Properly speaking, the dowries are the immediate principles of the operation in which perfect beatitude consists and whereby the soul is united to Christ. The things mentioned by Anselm do not answer to this description; but they are such as in any way accompany or follow beatitude, not only in relation to the Bridegroom, to Whom "wisdom" alone of the things mentioned by him refers, but also in relation to others. They may be either one's equals, to whom "friendship" refers as regards the union of affections, and "concord" as regards consent in actions, or one's inferiors, to whom "power" refers, so far as inferior things are ordered by superior, and "honor" as regards that which inferiors offer to their superiors. Or again (they may accompany or follow beatitude) in relation to oneself: to this "security" refers as regards the removal of evil, and "joy" as regards the attainment of good.

* Reply to Objection 6: * Praise, which Augustine mentions as the third of those things which will obtain in heaven,