In like manner the accidental reward which is added to the essential has the character of a crown. For a crown signifies some kind of perfection, on account of its circular shape, so that for this very reason it is becoming to the perfection of the blessed. Since, however, nothing can be added to the essential, but what is less than it, the additional reward is called an "aureole." Now something may be added in two ways to this essential reward which we call the "aurea." First, in consequence of a condition attaching to the nature of the one rewarded: thus the glory of the body is added to the beatitude of the soul, wherefore this same glory of the body is sometimes called an "aureole." Thus a gloss of Bede on Ex. 25:25 , "Thou . . . shalt make another little golden crown," says that "finally the aureole is added, when it is stated in the Scriptures that a higher degree of glory is in store for us when our bodies are resumed." But it is not in this sense that we speak of an aureole now. Secondly, in consequence of the nature of the meritorious act. Now this has the character of merit on two counts, whence also it has the character of good. First, to wit, from its root which is charity, since it is referred to the last end, and thus there is due to it the essential reward, namely the attainment of the end, and this is the "aurea." Secondly, from the very genus of the act which derives a certain praiseworthiness from its due circumstances, from the habit eliciting it and from its proximate end, and thus is due to it a kind of accidental reward which we call an "aureole": and it is in this sense that we regard the aureole now. Accordingly it must be said that an "aureole" denotes something added to the "aurea," a kind of joy, to wit, in the works one has done, in that they have the character of a signal victory: for this joy is distinct from the joy in being united to God, which is called the "aurea." Some, however, affirm that the common reward, which is the "aurea," receives the name of "aureole," according as it is given to virgins, martyrs, or doctors: even as money receives the name of debt through being due to some one, though the money and the debt are altogether the same. And that nevertheless this does not imply that the essential reward is any greater when it is called an "aureole"; but that it corresponds to a more excellent act, more excellent not in intensity of merit but in the manner of meriting; so that although two persons may have the Divine vision with equal clearness, it is called an "aureole" in one and not in the other in so far as it corresponds to higher merit as regards the way of meriting. But this would seem contrary to the meaning of the gloss quoted above. For if "aurea" and "aureole" were the same, the "aureole" would not be described as added to the "aurea." Moreover, since reward corresponds to merit, a more excellent reward must needs correspond to this more excellent way of meriting: and it is this excellence that we call an "aureole." Hence it follows that an "aureole" differs from the "aurea."
Reply to Objection 1: Beatitude includes all the goods necessary for man's perfect life consisting in his perfect operation. Yet some things can be added, not as being necessary for that perfect operation as though it were impossible without them, but as adding to the glory of beatitude. Hence they regard the well-being of beatitude and a certain fitness thereto. Even so civic happiness is embellished by nobility and bodily beauty and so forth, and yet it is possible without them as stated in Ethic. i, 8: and thus is the aureole in comparison with the happiness of heaven.
Reply to Objection 2: He who keeps the counsels and the commandments always merits more than he who keeps the commandments only, if we gather the notion of merit in works from the very genus of those works; but not always if we gauge the merit from its root, charity: since sometimes a man keeps the commandments alone out of greater charity than one who keeps both commandments and counsels. For the most part, however, the contrary happens, because the "proof of love is in the performance of deeds," as Gregory says (Hom. xxx in Evang.). Wherefore it is not the more excellent essential reward that is called an aureole, but that which is added to the essential reward without reference to the essential reward of the possessor of an aureole being greater, or less than, or equal to the essential reward of one who has no aureole.
Reply to Objection 3: Charity is the first principle of merit: but our actions are the instruments, so to speak, whereby we merit. Now in order to obtain an effect there is requisite not only a due disposition in the first mover, but also a right disposition in the instrument. Hence something principal results in the effect with reference to the first mover, and something secondary with reference to the instrument. Wherefore in the reward also there is something on the part of charity, namely the "aurea," and something on the part of the kind of work, namely the "aureole."
Reply to Objection 4: All the angels merited their beatitude by the same kind of act namely by turning to God: and consequently no particular reward is found in anyone which another has not in some way. But men merit beatitude by different kinds of acts: and so the comparison fails.
Nevertheless among men what one seems to have specially, all have in common in some way, in so far as each one, by charity, deems another's good his own. Yet this joy whereby one shares another's joy cannot be called an aureole, because it is not given him as a reward for his victory, but regards more the victory of another: whereas a crown is awarded the victors themselves and not to those who rejoice with them in the victory.
Reply to Objection 5: The merit arising from charity is more excellent than that which arises from the kind of action: just as the end to which charity directs us is more excellent than the things directed to that end, and with which our actions are concerned. Wherefore the reward corresponding to merit by reason of charity, however little it may be, is greater than any reward corresponding to an action by reason of its genus. Hence "aureole" is used as a diminutive in comparison with "aurea."
Whether the aureole differs from the fruit?
Objection 1: It would seem that the aureole does not differ from the fruit. For different rewards are not due to the same merit. Now the aureole and the hundredfold fruit correspond to the same merit, according to a gloss 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 is that to which husbandry looks forward as the result of sowing or any other process. Accordingly fruit is taken in a spiritual sense sometimes for that which refreshes as being the last end: and according to this signification we are said to enjoy [frui] God perfectly in heaven, and imperfectly on the way. From this signification we have fruition which is a dowry: but we are not speaking of fruit in this sense now. Sometimes fruit signifies spiritually that which refreshes only, though it is not the last end; and thus the virtues are called fruits, inasmuch as "they refresh the mind with genuine sweetness," as Ambrose says [*De Parad. xiii]. In this sense fruit is taken ( Gal. 6:22 ): "The fruit of the Spirit is charity, joy," etc. Nor again is this the sense in which we speak of fruit now; for we have treated of this already [*Cf. FS, Q[70], A[1], ad 2].
We may, however, take spiritual fruit in another sense, in likeness to material fruit, inasmuch as material fruit is a profit expected from the labor of husbandry: so that we call fruit that reward which man acquires from his labor in this life: and thus every reward which by our labors we shall acquire for the future life is called a "fruit." In this sense fruit is taken ( Rom. 6:22 ): "You have your fruit unto sanctification, and the end life everlasting." Yet neither in this sense do we speak of fruit now, but we are treating of fruit as being the product of seed: for it is in this sense that our Lord speaks of fruit ( Mat. 13:23 ), where He divides fruit into thirtyfold, sixtyfold, and hundredfold. Now fruit is the product of seed in so far as the seed power is capable of transforming the humors of the soil into its own nature; and the more efficient this power, and the better prepared the soil, the more plentiful fruit will result. Now the spiritual seed which is sown in us is the Word of God: wherefore the more a person is transformed into a spiritual nature by withdrawing from carnal things, the greater is the fruit of the Word in him. Accordingly the fruit of the Word of God differs from the aurea and the aureole, in that the "aurea" consists in the joy one has in God, and the "aureole" in the joy one has in the perfection of one's works, whereas the "fruit" consists in the joy that the worker has in his own disposition as to his degree of spirituality to which he has attained through the seed of God's Word.
Some, however, distinguish between aureole and fruit, by saying that the aureole is due to the fighter, according to 2 Tim. 2:5, "He . . . shall not be crowned, except he strive lawfully"; whereas the fruit is due to the laborer, according to the saying of Wis. 3:15, "The fruit of good labors is glorious." Others again say that the "aurea" regards conversion to God, while the "aureole" and the "fruit" regard things directed to the end; yet so that the fruit regards the will rather, and the aureole the body. Since, however, labor and strife are in the same subject and about the same matter, and since the body's reward depends on the soul's, these explanations of the difference between fruit, aurea and aureole would only imply a logical difference: and this cannot be, since fruit is assigned to some to whom no aureole is assigned.
Reply to Objection 1: There is nothing incongruous if various rewards correspond to the same merit according to the various things contained therein. Wherefore to virginity corresponds the aurea in so far as virginity is kept for God's sake at the command of charity; the aureole, in so far as virginity is a work of perfection having the character of a signal victory; and the fruit, in so far as by virginity a person acquires a certain spirituality by withdrawing from carnal things.
Reply to Objection 2: Fruit, according to the proper acceptation as we are speaking of it now, does not denote the reward common to martyrdom and virginity, by that which corresponds to the three degrees of continency. This gloss which states that the hundredfold fruit corresponds to martyrs takes fruit in a broad sense, according as any reward is called a fruit, the hundredfold fruit thus denoting the reward due to any perfect works whatever.
Reply to Objection 3: Although the aureole is an accidental reward added to the essential reward, nevertheless not every accidental reward is an aureole, but only that which is assigned to works of perfection, whereby man is most conformed to Christ in the achievement of a perfect victory. Hence it is not unfitting that another accidental reward, which is called the fruit, be due sometimes to the withdrawal from a carnal life.
Whether a fruit is due to the virtue of continence alone?
Objection 1: It would seem that a fruit is not due to the virtue of continence alone. For a gloss on 1 Cor. 15:41, "One is the glory of the sun," says that "the worth of those who have the hundredfold fruit is compared to the glory of the sun; to the glory of the moon those who have the sixtyfold fruit; and to the stars those who have the thirtyfold fruit." Now this difference of glory, in the meaning of the Apostle, regards any difference whatever of beatitude. Therefore the various fruits should correspond to none but the virtue of continence.
Objection 2: Further, fruits are so called from fruition. But fruition belongs to the essential reward which corresponds to all the virtues. Therefore, etc.
Objection 3: Further, fruit is due to labor: "The fruit of good labors is glorious" ( Wis. 3:15 ). Now there is greater labor in fortitude than in temperance or continence. Therefore fruit does not correspond to continence alone.
Objection 4: Further, it is more difficult not to exceed the measure in food which is necessary for life, than in sexual matters without which life can be sustained: and thus the labor of frugality is greater than that of continence. Therefore fruit corresponds to frugality rather than to continence.
Objection 5: Further, fruit implies delight, and delight regards especially the end. Since then the theological virtues have the end for their object, namely God Himself, it would seem that to them especially the fruit should correspond.