But a literal question arises here. For we hold that God cannot be seen: "No one has ever seen God" (1 Jn 4:12). And lest someone say that, although no one sees him in the present life, he will see him in the future, the apostle dismisses this in 1 Timothy (6:16): "He dwells in unapproachable light, whom no man has ever seen or can see." In regard to this it should be noted that there are various opinions.
For some have posited that God is never seen in his essence, but in some refulgence of his brightness. But a Gloss on Exodus (33:20): "Man shall not see me and live," rejects this for two reasons. First, because it conflicts with a text of Sacred Scripture: "We shall see him as he is" (1 Jn 3:2). Likewise, 1 Corinthians (13:12):"Now we see in a mirror dimly, but then face to face." It also conflicts with reason, because man's happiness is man's ultimate good, in which his desire is set at rest. But it is a natural desire that man, seeing effects, inquires about the cause; hence the wondering of philosophers was the origin of philosophy, because seeing effects, they wondered and searched for the cause. Therefore that desire is not set at rest until it arrives at the first cause, which is God, namely, at the divine essence. Therefore, he will be seen in his essence.
Others fell into a greater error by positing the contrary. They said that not only will we see God's essence with the eye of the mind, but also of the body, and that Christ sees the divine essence with a bodily eye. But this is not suitable,
as is clear first of all from the text presented here; for it would not say Blessed are the clean of heart , but "blessed are those with clean and pure eyes." Therefore it gives us to understand that he is not seen except by the heart, i.e., the intellect; for that is the way heart is taken here, as also in Ephesians (1:18): "Having the eyes of your hearts enlightened."
Secondly, because a bodily sense is restricted to its own object. But if it is said that it will have greater power then, the answer to be given is that then it would not be bodily vision, which sees only colors, and essences only incidentally, according to Augustine in The city of God (c. 19). For example, when we see a living thing, we can say that we see life, in as much as we see indications by which life is indicated to us. Similarly, in the divine vision, because the refulgence will be so great in the new heaven and new earth and the glorified bodies, we shall be said to see God through them as if with bodily eyes. Therefore blessed are the pure in heart ...
The objection that "no one has ever seen God" is answered in three ways: first, because not with a comprehensive vision; secondly, not with bodily eyes; thirdly, not in this life. For if it were granted to anyone to see God in this life, this would be because he was totally alienated and raised above the bodily senses. Therefore it is stated, Blessed are the pure in heart ; because, just as an eye seeing a color should be purified, so the mind seeing God: "Seek him in simplicity of heart, because he is found by him who does not put him to the test, and manifests himself to those who have faith in him" (Wis 1:1). For by faith is the heart purified: "He cleansed their hearts by faith" (Acts 15:9). And because vision succeeds faith, it is said, for they shall see God. Blessed are the pure in heart , i.e., who have a general cleanliness from alien thoughts. By such cleanliness their heart is a holy temple of God, in which they see God to be contemplated, for temple seems to be named from contemplation.
But in a particular way blessed are the pure in heart , i.e., who have cleanliness of the flesh; for nothing so impedes contemplation as bodily uncleanness: "Strive for peace with all men, and for the holiness without which no one will see the Lord" (Heb 12:14). Therefore some say that the moral virtues contribute to the contemplative life, and especially chastity. According to this, blessed are the pure in heart , can be understood of the vision in this life, for the saints with their heart full of righteousness see more clearly than others see by means of bodily effects. For the nearer the effects, the better God is known through them. Hence, the saints who have justice, charity and effects of that sort, which are most similar to God, know more than others: "Taste and see that the Lord is good" (Ps 34:8).
(9) Blessed are the peace makers, for they shall be called the sons of God . This is the seventh beatitude and, as has been said, virtues disposing toward the best dispose toward two things, namely, to the vision of God and to love. And just as purity in heart disposes toward the vision of God, so peace disposes toward the love of God, by which we are called and are sons of God. Thus it disposes to the love of neighbor, because it says in 1 John (4:20): "He who does not love his brother whom he has seen, cannot love God whom he has not seen." And it should be noted that two rewards of beatitude are presented here, namely, blessed are the peacemakers and blessed are those who suffer persecution for justice' sake . And all the previous ones are reduced to those two and are their effect. For what is attained by poverty of spirit, by mourning, by meekness, but that a clean heart be had What by justice and mercy, but that we have peace? "The fruit of justice will be peace, and the result of justice quietness and trust forever" (Is 32:17). Therefore blessed are the peacemakers .
Let us now see what peace is and how we can attain it. Peace is the tranquility of order. Order is an arrangement of equal and unequal things, which assigns its own place to each. Therefore, peace lies in all things keeping their own places.
Hence, man's mind should first be subjected to God.
Secondly, the lower movements and powers, which are common to us and the beasts, should be subjected to reason; for it is through reason that man excels animals: "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth" (Gen 1:26).
Thirdly, that man be at peace with others, because in that way he will be completely set in proper order. But this arrangement in proper order is found only in holy men: "Great peace have they who love your name" (Ps 119:165); "There is no peace for the wicked" (Is 48:22), for they cannot have inner peace: "They live in great strife due to ignorance, and they call such great evils peace" (Wis 14:22).
True peace the world cannot give: "Not as the world gives, do I give to you" (Jn 14:27). However, all this is not enough, but they should make peace between those in conflict: "Those who enter into the counsels of peace and joy" (Pr 12:20). Yet it should be noted that peace begins here, but it is not perfect, because no one can have his animal inclinations completely subject: "I see in my members another law at war with the law of my mind and making me captive to the law of sin which dwells in my members" (Rom 7:23). Hence it will be true in eternal life: "In peace I will both lie down and sleep" (Ps 4:8); "The peace of God surpasses all understanding" (Phil 4:7).
Because they shall be called sons of God for three reasons:
first, because they have the office of the Son of God. For the Son is said to have come into the world to assemble those who are scattered: "For he is our peace" (Eph 2:14); "Reconciling to himself all things, whether on earth or in heaven" (Col 1:20).
Secondly, because through peace with charity one reaches the eternal kingdom: "Why has he been numbered among the sons of God? And why is his lot among the saints?" (Wis 5:5); "Eager to maintain the unity of the Spirit in the bond of peace" (Eph 4:3).
Thirdly, because by it man becomes like unto God; for where peace is, there is no resistance, and no one can resist God: "Who resisted him and had peace?" (Jb 9:4).
It should be noted that those beatitudes add something to one another. For it is a greater thing to obtain mercy than to be filled, because being full depends on one's capacity; but mercy is superabundant. Furthermore, not all who receive mercy are admitted by the king to see the king. Finally, it is a greater thing to be the king's son than to see the king. Yet it should be noted that by all these one only reward is designated.
But why did the Lord wish to signify that one reward by many? The answer is that all things which are separate among lower beings are assembled into one in the higher. And because in matters human they are found scattered, and we are led to God through sense-perceptible things, the Lord signified that one eternal reward by many rewards.
This seventh beatitude is adapted to the gift of wisdom, for wisdom makes men be children of God. It should also be noted that in the seventh beatitude is placed peace, and on the seventh day rest (Gen 2:2).
(10) Then the eighth beatitude is presented. This one designates the perfection of all the preceding ones, for a man is perfect in all things when he abandons none on account of tribulations: "The kiln tests the potter's vessels, and the trial of tribulation just men" (Sir 27:5). Blessed , therefore, are those who are persecuted for justice' sake, for theirs is the kingdom of heaven . But perhaps someone hearing, blessed are the peacemakers , will say that these are not happy on account of persecutions, because persecution disturbs the peace or totally destroys it; but certainly not inner but outer: "Great peace have those who love your law" (Ps 119:165).
Not the persecution itself, but its cause, makes one blessed; hence he says, for justice' sake : "If you suffer for justice's sake, you will be blessed" (1 Pt 3:14); "He does not say from the pagans and for the faith, but for justice' sake" (Chrysostom).
Thus he says: for justice' sake :: "If you suffer for justice's sake, you will be blessed" (1 Pt 3:14); "He does not say from the pagans and for the faith, but for justice' sake", because suffering from anyone and for any cause is not martyrdom, but suffering for justice' sake is. (Chrysostom). Sirach 4:33 Struggle for justice . The prophets were not killed because they (did not) deny the faith, but because they proclaimed the truth. John the Baptist was killed because he proclaimed the truth, and he was a martyr.]
Note that this beatitude is put in the eighth place, just as circumcision is done on the eighth day, which is a kind of general circumcision of the martyrs is foretold. For theirs is the kingdom. This seems to come from what is placed in the first beatitude; thus the saints give different interpretations of it.
Some say that it is this beatitude is equivalent to Blessed are the poor, for theirs... , and that to designate the perfection of patience (cf. James 1:4). But perfection is always designated by what goes back to its beginning, as happens in a circle.