Aquinas -> Summa -> mentally disabled

[stove]

I was listening to a lecture by Peter Kreeft and he mentioned that Aquinas said in the Summa that the mentally disabled (i.e. like those with autism) will likely be happier in heaven than those without because they will be capable of loving God more innocently or something like that… I cant remember the exact reason and so I wanted to look it up but can’t find it on Google… Can someone help me figure out where in the Summa Aquinas touched on this. Thanks.

God bless
In Jesus through Mary
Steve

 

[CathPhilosopher]

Most likely the text is not strictly from the Summa itself, but from the Supplement, which is a collection put together after St. Thomas to complete the Summa, as St. Thomas himself died without having completed it.

I don’t know of the exact passage, but the general principle is stated in question 96, article 5 (the article isn’t actually about mentally disabled persons, but concerns whether a special crown is due to virginity ) From this general principle it would follow that those who are like children in mind, and incapable of serious sin, also have a special consequent joy in heaven.

“the innocent will rejoice in having been free from sin, although they had no opportunity of sinning, as in the case of baptized children.” Supplement, q. 96

Joseph

Good Catholic Books

 

[CapIV]

people aren’t happier or less happy in heaven.

Heaven is unity with God. Happiness is an Earthly condition.

Though it is reasonable to deduce that those who are innocent (such as virgins) are more likely to attain heaven quicker.

 

[CathPhilosopher]

people aren’t happier or less happy in heaven.

Heaven is unity with God. Happiness is an Earthly condition.

Actually, we will only be happy in the truest and fullest sense in heaven. Our earthly condition always involves some mixture of happiness and sorrow or unhappiness.

“Those who are wise shall shine like the brightness of the firmament; and those who turn many to righteousness, like the stars for ever and ever.” (Daniel 12:3)

“There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So is it with the resurrection of the dead…” (1 Cor 15:40-41)

From passages such as these, the parables in the Gospel about the thirty, sixty, and a hundredfold, and many other passages, the Church Fathers conclude that some are happier than others in heaven.

The essential happiness of the saints consists, of course, in their loving union with and vision of God. Even with respect to this happiness some are happier than others in heaven.

The Council of Florence states:

“Illorumque animas, qui post baptisma susceptum nullam omnino peccati maculam incurrerunt, illas etiam, quae post contractam peccati maculam, vel in suis corporibus, vel eisdem exutae corporibus, prout superius dictum est, sunt purgatae, in caelum mox recipi et intueri clare ipsum Deum trinum et unum, sicuti est, pro meritorum tamen diversitate alium alio perfectius.” (Council of Florence–Denzinger, 1305)

“The souls of those who have incurred no stain of sin after having received baptism, and also those which have been cleansed after having contracted the stain of sin, (cleansed either while in their bodies, or after separation from their bodies), are next received into heaven and see clearly the one and triune God as he is. Yet, according to the difference of merits, one sees more perfectly than another.”

A common image used to explain this is different sized glasses. Persons who loved God more on earth are capable of receiving God and seeing God more perfectly in heaven. Yet all persons are filled completely with God, according to their capacity.

Thus all the saints are perfectly happy, yet one is happier than another. Indeed, we could say that all the saints receive infinite happiness (inasmuch as they find their happiness in God, who is infinite goodness), and yet some receive it more than others, and in this sense are happier.

Joseph

goodcatholicbooks.org