Moreover, if the Beatific Vision is to overpower us, suspend our activities, and change us into statues, what would be the use of bestowing upon us the gift of agility? As we have seen, by that wonderful gift we shall be empowered to transport ourselves, with the rapidity of thought, to the most distant parts of God's universe. Is such a power to be given as a reward to God's children, and then rendered totally inactive and useless? We might as well say that though we shall have eyes, we shall not see. Wherefore, St. Thomas maintains that the blessed will go from place to place, according to their will, to exercise the power of agility which they have received, and to enjoy the beauty of God's creatures, which eminently reflect the divine wisdom.* nor shall they, on this account, lose anything of their essential happiness, which consists in the vision of God, for they will find Him everywhere present. * Respondeo dicendum, quod corpora gloriosa aliquando moveri necesse est ponere.... Verisimile est quod aliquando movebuntur pro suae libitu voluntatis, ut illud quod habent virtute actu exercentes, divinam sapientiam commendabilem ostendant; et ut etiam visus eorum reficiatar pulchritudine creaturarum dtversarum, in quibus Dei sapientia eminenter relucebit. Sensus autem non potest esse nisi praesentium, quamvis magis a longinquo sentire possint corpora gloriosa, quam non gloriosa: nec tamen per motum aliquid deperibit eorum beatitudini quae consistit in Dei visione, quem ubique praesentem habebunt.--S. Thom., Suppl., q. 84, art. 2. From all this sound theology it is evident that our union with God in the Beatific Vision, far from suspending or destroying the activities of our nature, will rather increase and perfect them. It will do so, first, by taking away from soul and body whatever now makes us sluggish; and, secondly, by adding to our now existing faculties supernatural powers, which will give to our nature its highest degree of perfection and similitude to God, who is all activity. We must be careful to remember all this; otherwise it will be impossible for us ever to understand how the saints can possibly enjoy each other's society, rejoice at the conversion of sinners, listen to delightful music, enjoy the pleasures of the glorified senses, and otherwise exercise all the faculties and powers of their nature. The little glimpse of heaven given in the Apocalypse, certainly does not represent the saints and angels as inactive statues. On the contrary, all is life and a wonderful activity. We are now prepared to meditate upon the integral happiness of heaven, which includes the resurrection of the body. This is the happiness which is to gratify every rational appetite of man. CHAPTER IX. THE LIFE OF THE BLESSED IN HEAVEN.