Part 7545

herefore as regards the blessed, there will be no reward other than that which is common to all. Therefore the aureole is not a distinct reward from the "aurea."

* Objection 5: * Further, a higher reward is due to higher merit. If, then, the "aurea" is due to works which are of obligation, and the aureole to works of counsel, the aureole will be more perfect than the "aurea," and consequently should not be expressed by a diminutive [*"Aureola," i.e. a little "aurea"]. Therefore it would seem that the aureole is not a distinct reward from the "aurea."

* On the contrary, * A gloss [*Ven. Bede, De Tabernaculis i, 6] on Ex. 25:24,25, "Thou shalt make . . . another little golden crown [coronam aureolam]," says: "This crown denotes the new hymn which the virgins alone sing in the presence of the Lamb." Wherefore apparently the aureole is a crown awarded, not to all, but especially to some: whereas the aurea is awarded to all the blessed. Therefore the aureole is distinct from the "aurea."

Further, a crown is due to the fight which is followed by victory: "He . . . is not crowned except he strive lawfully" (2 Tim. 2:5). Hence where there is a special kind of conflict, there should be a special crown. Now in certain works there is a special kind of conflict. Therefore they deserve a special kind of crown, which we call an aureole.

Further, the Church militant comes down from the Church triumphant: "I saw the Holy City," etc. (Apoc. 21:2). Now in the Church militant special rewards are given to those who perform special deeds, for instance a crown to the conqueror, a prize to the runner. Therefore the same should obtain in the Church triumphant.

* I answer that, * Man&ap