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Heaven is a real place where the people of God will live one day. John even says that Jesus is in heaven preparing a place for us to live. The Bible says: "The LORD has established His throne in heaven, and His kingdom rules over all" (Psalm ).
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According to this view the blessed can move about freely in every part of the universe , and still remain with God and see everywhere. Everywhere, too, they remain with Christ in His sacred Humanity and with the saints and the angels. For, according to the advocates of this opinion, the spatial distances of this world must no longer impede the mutual intercourse of blessed. In general, however, theologians deem more appropriate that there should be a special and glorious abode, in which the blessed have their peculiar home and where they usually abide, even though they be free to go about in this world.

For the surroundings in the midst of which the blessed have their dwelling must be in accordance with their happy state; and the internal union of charity which joins them in affection must find its outward expression in community of habitation. At the end of the world, the earth together with the celestial bodies will be gloriously transformed into a part of the dwelling-place of the blessed Revelation Hence there seems to be no sufficient reason for attributing a metaphorical sense to those numerous utterances of the Bible which suggest a definite dwelling-place of the blessed.

Theologians , therefore, generally hold that the heaven of the blessed is a special place with definite limits. Naturally, this place is held to exist, not within the earth, but, in accordance with the expressions of Scripture , without and beyond its limits. All further details regarding its locality are quite uncertain. The Church has decided nothing on this subject.

Existence of heaven There is a heaven, i. On the lot of those who die free from personal sin , but infected with original sin , see LIMBO limbus pervulorum. The existence of heaven is, of course, denied by atheists , materialists , and pantheists of all centuries as well as by those rationalists who teach that the soul perishes with the body — in short, by all who deny the existence of God or the immortality of the soul. But, for the rest, if we abstract from the specific quality and the supernatural character of heaven, the doctrine has never met with any opposition worthy of note.

Even mere reason can prove the existence of heaven or of the happy state of the just in the next life. We shall give a brief outline of the principal arguments.

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From these we shall, at the same time, see that the bliss of heaven is eternal and consists primarily in the possession of God , and that heaven presupposes a condition of perfect happiness , in which every wish of the heart finds adequate satisfaction. God made all things for His objective honour and glory. Every creature was to manifest His Divine perfections by becoming a likeness of God , each according to its capacity. But man is capable of becoming in the greatest and most perfect manner a likeness of God , when he knows and loves His infinite perfections with a knowledge and love analogous to God's own love and knowledge.

Therefore man is created to know God and to love Him. Moreover, this knowledge and love is to be eternal ; for such is man's capability and his calling, because his soul is immortal. Lastly, to know God and to love Him is the noblest occupation of the human mind , and consequently also its supreme happiness.

Heaven - What Is it Like and Where Is it?

Therefore man is created for eternal happiness ; and he will infallibly attain it hereafter, unless, by sin , he renders himself unworthy of so high a destiny. God made all things for His formal glory , which consists in the knowledge and love shown Him by rational creatures. Irrational creatures cannot give formal glory to God directly, but they should assist rational creatures in doing so.

This they can do by manifesting God's perfections and by rendering other services; whilst rational creatures should, by their own personal knowledge and love of God , refer and direct all creatures to Him as their last end. Therefore every intelligent creature in general, and man in particular, is destined to know and love God for ever, though he may forfeit eternal happiness by sin. God , in his infinite justice and holiness , must give virtue its due reward. But, as experience teaches, the virtuous do not obtain a sufficient reward here; hence they will be recompensed hereafter, and the reward must be everlasting, since the soul is immortal.

Nor can it be supposed that the soul in the next life must merit her continuance in happiness by a continued series of combats; for this would be repugnant to all the tendencies and desires of human nature. God , in His wisdom, must set on the moral law a sanction, sufficiently appropriate and efficacious. But, unless each man is rewarded according to the measure of his good works , such a sanction could not be said to exist.

Mere infliction of punishment for sin would be insufficient. In any case, reward for good deeds is the best means of inspiring zeal for virtue. Nature itself teaches us to reward virtue in others whenever we can, and to hope for a reward of our own good actions from the Supreme Ruler of the universe.

That reward, not being given here, will be given hereafter. God has implanted in the heart of man a love of virtue and a love of happiness ; consequently, God , because of His wisdom, must by rewarding virtue establish perfect harmony between these two tendencies.


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But such a harmony is not established in this life; therefore it will be brought about in the next. Every man has an innate desire for perfect beatitude. Experience proves this. The sight of the imperfect goods of earth naturally leads us to form the conception of a happiness so perfect as to satisfy all the desires of our heart. But we cannot conceive such a state without desiring it. Therefore we are destined for a happiness that is perfect and, for that very reason, eternal ; and it will be ours, unless we forfeit it by sin.

A natural tendency without an object is incompatible both with nature and with the Creator's goodness. The arguments thus far advanced prove the existence of heaven as a state of perfect happiness. We are born for higher things, for the possession of God. This earth can satisfy no man, least of all the wise. Augustine exclaimed: "Thou hast made us for Thyself O God and our heart is troubled till it rests in Thee. Our mental faculties and the aspirations of our nature give proof of this. But the scanty knowledge , that we can acquire on earth stands in no proportion to the capabilities of our soul.

We shall possess truth in higher perfection hereafter. God made us for holiness , for a complete and final triumph over passion and for the perfect and secure possession of virtue. Our natural aptitudes and desires bear witness to this. But this happy goal is not reached on earth, but in the next life. We are created for love and friendship, for indissoluble union with our friends.

At the grave of those we love our heart longs for a future reunion. This cry of nature is no delusion. A joyful and everlasting reunion awaits the just man beyond the grave. It is the conviction of all peoples that there is a heaven in which the just will rejoice in the next life. But, in the fundamental questions of our being and our destiny, a conviction, so unanimous and universal, cannot be erroneous.

Otherwise this world and the order of this world would remain an utter enigma to intelligent creatures, who ought to know at least the necessary means for reaching their appointed end.

Existence of heaven

Very few deny the existence of heaven; and these few are practically all atheists and epicureans. But surely it cannot be that all the rest have erred , and an isolated class of men such as these are not the true guides in the most fundamental questions of our being. For apostasy from God and His law cannot be the key to wisdom.

Revelation also proclaims the existence of heaven. This we have already seen in the preceding section from the many names by which the Bible designates heaven; and from the texts of Scripture , still to be quoted on the nature and peculiar conditions of heaven. Supernatural character of heaven and the beatific vision 1 In heaven the just will see God by direct intuition , clearly and distinctly.

Here on earth we have no immediate perception of God ; we see Him but indirectly in the mirror of creation. We get our first and direct knowledge from creatures, and then, by reasoning from these, we ascend to a knowledge of God according to the imperfect likeness which creatures bear to their Creator. But in doing so we proceed to a large extent by way of negation, i. In heaven, however, no creature will stand between God and the soul.

He himself will be the immediate object of its vision. Scripture and theology tell us that the blessed see God face to face. And because this vision is immediate and direct, it is also exceedingly clear and distinct.


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    5. Ontologists assert that we perceive God directly in this life, though our knowledge of Him is vague and obscure; but a vision of the Divine Essence, immediate yet vague and obscure, implies a contradiction. The blessed see God , not merely according to the measure of His likeness imperfectly reflected in creation , but they see Him as He is, after the manner of His own Being. The Scriptural argument is based especially on 1 Corinthians cf. Matthew ; 1 John ; 2 Corinthians , etc.

    The argument from tradition is carried out in detail by Petavius "De. Several Fathers, who seemingly contradict this doctrine , in reality maintain it; they merely teach that the bodily eye cannot see God , or that the blessed do not fully comprehend God , or that the soul cannot see God with its natural powers in this life cf. II, c. The Vatican Council expressly declared that man has been elevated by God to a supernatural end Denz. In this connection we must also mention the condemnation of the Ontologists , and in particular of Rosmini , who held that an immediate but indeterminate perception of God is essential to the human intellect and the beginning of all human knowledge Denz.

    That the vision of God is supernatural can also be shown from the supernatural character of sanctifying grace Denz. Even unaided reason recognizes that the immediate vision of God , even if it be at all possible, can never be natural for a creature.

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    For it is manifest that every created mind first perceives its own self and creatures similar to itself by which it is surrounded, and from these it rises to a knowledge of God as the source of their being and their last end. Hence its natural knowledge of God is necessarily mediate and analogous; since it forms its ideas and judgments about God after the imperfect likeness which its own self and its surroundings bear to Him. Such is the only means nature offers for acquiring a knowledge of God , and more than this is not due to any created intellect ; consequently, the second and essentially higher way of seeing God by intuitive vision can but be a gratuitous gift of Divine goodness.

    These considerations prove , not merely that the immediate vision of God exceeds the natural claims of all creatures in actual existence ; but they also prove against Ripalda , Becaenus, and others Recently also Morlias , that God cannot create any spirit which would, by virtue of its nature , be entitled to the intuitive vision of the Divine Essence. Therefore, as theologians express it, no created substance is of its nature supernatural ; however, the Church has given no decision on this matter.

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    Palmieri, "De Deo creante et elevante" Rome, , thes. Thomas seems to teach I. Elsewhere, however, he frequently insists on the supernatural character of that vision e. Hence in the former place he obviously supposes that man knows from revelation both the possibility of the beatific vision and his destiny to enjoy it.