Part 7550

s on Mat. 13:8, "Some a hundredfold." Therefore the aureole is the same as the fruit.

* Objection 2: * Further, Augustine says (De Virgin xlv) that the "hundredfold fruit is due to the martyrs, and also to virgins." Therefore the fruit is a reward common to virgins and martyrs. But the aureole also is due to them. Therefore the aureole is the same as the fruit.

* Objection 3: * Further, there are only two rewards in beatitude, namely the essential, and the accidental which is added to the essential. Now that which is added to the essential reward is called an aureole, as evidenced by the statement (Ex. 25:25) that the little crown [aureola] is added to the crown. But the fruit is not the essential reward, for in that case it would be due to all the blessed. Therefore it is the same as the aureole.

* On the contrary, * Things which are not divided in the same way are not of the same nature. Now fruit and aureole are not divided in the same way, since aureole is divided into the aureole of virgins, of martyrs, and of doctors: whereas fruit is divided into the fruit of the married, of widows, and of virgins. Therefore fruit and aureole are not the same.

Further, if fruit and aureole were the same, the aureole would be due to whomsoever the fruit is due. But this is manifestly untrue, since a fruit is due to widowhood, while an aureole is not. Therefore, etc.

* I answer that, * Metaphorical expressions can be taken in various ways, according as we find resemblances to the various properties of the thing from which the comparison is taken. Now since fruit, properly speaking, is applied to material things born of the earth, we employ it variously in a spiritual sense, with reference to the various conditions that obtain in material fruits. For the material fruit has sweetness whereby it refreshes so far as it is used by man: again it is the last thing to which the operation of nature attains: moreover it