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In the Holy the term denotes, in the first place, the blue firmament, or the region of the clouds that pass along the sky. 6: 75, speaks of the birds under the of heaven. In other passages it denotes the region of the stars that shine in the sky. Also is the abode of the for they are constantly with and see His face. With in are likewise the souls of the just ( 5: 6 5: 8, 67 ).

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In 9: 8 sq. , we are told that conducted to the patriarchs who had been in ( limbus patrum ). Thus the term has come to designate both the and the abode of just in the next life. The present article treats as in this sense only.

Some are of opinion that is everywhere, as is everywhere. According to this view the blessed can move about freely in every part of the universe, and still remain with and see everywhere. Everywhere, too, they remain with (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. From these we shall, at the same time, see that the bliss of is eternal and consists primarily in the possession of God, and that presupposes a of perfect happiness, in which every wish of the heart finds adequate satisfaction.

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Also proclaims the existence of heaven. 68: 65 6 8: 7 5: 6-8, etc.

). The argument from tradition is carried out in detail by Petavius ( De. Theol. Dogm. , I, i, VII, c.

7). 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 cannot see with its natural powers in this (cf. Francisco Su rez, De Deo, l. II, c. 7, n.

67). , n.

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