Man's Highest Good
We are confronted with the reality that life is transient; death is inevitable for all. Yet, we believe that death is not the end but rather a transition into eternity. St. Augustine famously said, “You have made us for yourself, O Lord, and our heart is restless until it rests in you.” Humanity is created for eternity, and by accepting God’s plan, we come to understand that heaven is the fulfillment of this divine purpose.
Heaven, as the everlasting life of peace and joy in the presence of God, offers an unparalleled sense of fulfillment. In heaven, we possess God in a way that brings perfect happiness, where all desires are satisfied. Free will allows us to choose this aim, this ultimate good, through God's grace. Heaven, however, is not of this world; it is the state of being fully united with God.
According to the Catechism of the Catholic Church, those who die in God’s grace and friendship, and are perfectly purified, will live forever with Christ. If purification is still needed after death, the soul experiences purgatory—a process of cleansing before entering the full joy of heaven.
The essence of heavenly glory is the Beatific Vision, where we are united to God and see Him face to face. This vision is the ultimate fulfillment of the intellect and will, as St. Augustine described, “In Heaven we shall rest and see, see and love, love and praise.” Unlike rest in the earthly sense, this divine rest is an active participation in God’s infinite beauty and truth. It is not unconscious or passive, but a state of being fully awake, fully aware, and fully united with God.
Illumination of the intellect occurs when the human mind, elevated by grace, sees God’s essence directly. St. Thomas Aquinas explains that this elevation is beyond the capacity of the natural intellect; it requires divine grace. The illumination allows us to perceive God in a way that no earthly experience can compare to, for “when He appears, we shall be like Him, because we shall see Him as He is” (1 John 3:2).
Central to Christian belief is the resurrection of the body, as evidenced by Jesus Christ’s own resurrection from the dead. At the final resurrection, all will rise, either to eternal glory or condemnation. For those in Christ, the resurrection brings a glorified body, transformed to mirror the qualities of heavenly beings.
St. Thomas Aquinas outlines the qualities of the glorified body, emphasizing its perfection. First, it will be impassible, free from sickness, suffering, or death (1 Corinthians 15:42). Second, it will have subtlety, meaning a spiritualized nature, capable of moving through physical barriers as Christ did after His resurrection (1 Corinthians 15:44). Third, the body will possess agility, able to move with the greatest ease and speed, as demonstrated by Christ’s ability to travel instantly (1 Corinthians 15:43). Finally, the glorified body will shine with clarity, filled with beauty and radiance, as the just will "shine like the sun in the kingdom of their Father" (Matthew 13:43).
The Virgin Mary, who has already received her glorified body, exemplifies these traits. Her assumption into heaven serves as a promise of the future glory awaiting all who are united with Christ.
In heaven, the human soul is not isolated; rather, it enjoys the eternal company of angels and saints. This society is a reflection of the perfect friendship and communion that we will experience. Grace perfects nature, and in heaven, our relationships will be free from the distortions of sin. We will know one another perfectly, and all will be transparent, for there is no hiding, no deceit, only the truth of love and communion.
In heaven, there is eternal peace, St. Augustine beautifully described peace as “tranquility of order,” where everything is perfectly aligned with God’s will. The peace of heaven is a great simplification, a life without the complications of this world. In this realm of everlasting charity, we will know the Father, and our hearts will be at rest. As described in Revelation 21:4, “He will wipe away every tear from their eyes, and death shall be no more; neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”
Heaven is not a place of endless activity, but neither is it a place of idleness. The joy of heaven consists in praise—unceasing praise of God that fulfills the deepest desires of the human heart, with this, we can see that the Holy Mass is a foretaste of heaven. While we will engage in some form of communication and interaction, the essence of heaven is found in our relationship with God, where our hearts forever acknowledge His infinite goodness.
In heaven, all sacraments will have fulfilled their purpose. Baptism, Eucharist, and all other sacraments are for this life, to prepare us for heaven. Once in heaven, we will no longer need these signs, for we will experience directly what they symbolize.
The life of heaven is a transformation, not an annihilation. We are not absorbed into God in a way that destroys our individuality; rather, we are perfected in Him. As St. Paul wrote, "Eye has not seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him" (1 Corinthians 2:9). Heaven is beyond our full comprehension, but it is the fulfillment of every longing, the completion of every desire in God’s eternal love.
Man's highest good is found in the heavenly glory that God offers. Through the Beatific Vision, the resurrection of the body, and eternal communion with the saints, we are invited to participate in a joy that transcends all earthly experiences. This is the ultimate aim of the Christian life: to see God face to face-in his perfect love, joy, and peace.
