Abraham, Lazarus, and Dives – an eschatological meditation
A (possibly heretical, or simply wrong) eschatological meditation upon the story of Dives and Lazarus. I offer this as largely un-researched fodder for contemplation.
In eternity, all desires are realized,
particularly that of seeing God.
The eyes of the just, like their angels (Mt 18:10),
behold the face of God continually.
They are not looking at, around, or behind themselves;
they are looking always forward, towards God.
Even in heaven, some are “nearer” to God than others.
Indeed, the just are eternally drawing nearer to God.
The just do not see those who are behind them, to lament.
They only see God, and those who are closer to God than themselves
– in whom and with whom they rejoice.
This is why the just are not tormented by the plight of lost souls
– they cannot see them.
And why the lost are tormented with envy and bitterness,
as they continue to seek peace everywhere,
except in God.
We call “Saints” those just have been purged of all stains pride and self-interest.
They are so united with God, that they can, like the Cherubim, continually behold God’s face,
and simultaneously see God in God’s people on earth, and see as God sees.
Indeed, perhaps this marks the transition from the purgative experience
to the fullness of the beatific vision.
Like Abraham, in the story of Lazarus and Dives,
these saints can hear the cries of the unjust, and see their plight,
but are so perfectly united to God,
that there is no tension,
for mercy and truth, and righteousness and peace
are united. (Ps 85:11)
See God Face to Face: CCC 1023, 1027, 1028
Thomas Nash Catholics United for the Faith, summarizes support for the idea of varying degrees of nearness to God in heaven in a response on Catholic Exchange:
“…the Council of Florence (1438-1445) teaches, they will “see clearly the one and Triune God Himself, just as He is, yet according to the diversity of merits, one more perfectly than another.” (Council of Florence, “Decree for the Greeks,” as cited in Roy J. Deferrari, trans., Denzinger: The Sources of Catholic Dogma [St. Louis, MO: B. Herder Book Co., 1957], 220 [no. 693].) In its “Decree on Justification,” the Council of Trent (1545-1563) affirmed that the faithful will experience heaven differently, based on the merit of their good works, and anathematized those who taught differently. (Council of Trent, “Decree on Justification,” canon 32, as cited Deferrari, Denzinger: The Sources of Catholic Dogma, 261 [no. 842].) Earlier in the Decree, the Council noted several Scripture passages that teach about the importance of good works regarding our enjoyment of heaven, such as Romans 2:6, which says that God “will render to every man according to his works.” (Ibid., “Decree on Justification,” chapter 16, as cited in Deferrari, Denzinger: The Sources of Catholic Dogma, 258 [no. 810].) Our eternal destiny, including our reward in heaven, is indeed determined by our state of holiness at the time of our death.”
