Summa Theologica

Objection 1: It would seem that an aureole is due to Christ. For an aureole is due to virginity, martyrdom, and teaching. Now these three were pre-eminently in Christ. Therefore an aureole is especially due to Him.

Objection 2: Further, whatever is most perfect in human things must ne especially ascribed to Christ. Now an aureole is due as the reward of most excellent merits. Therefore it is also due to Christ.

Objection 3: Further, Cyprian says (De Habit. Virg.) that "virginity bears a likeness to God." Therefore the exemplar of virginity is in God. Therefore it would seem that an aureole is due to Christ even as God.

On the contrary, An aureole is described as "joy in being conformed to Christ." Now no one is conformed or likened to himself, as the Philosopher says (Metaph., lib. ix, 3). Therefore an aureole is not due to Christ.

Further, Christ's reward was never increased. Now Christ had no aureole from the moment of His conception, since then He had never fought. Therefore He never had an aureole afterwards.

I answer that, There are two opinions on this point. For some say that Christ has an aureole in its strict sense, seeing that in Him there is both conflict and victory, and consequently a crown in its proper acceptation. But if we consider the question carefully, although the notion of aurea or crown is becoming to Christ, the notion of aureole is not. For from the very fact that aureole is a diminutive term it follows that it denotes something possessed by participation and not in its fulness. Wherefore an aureole is becoming to those who participate in the perfect victory by imitating Him in Whom the fulness of perfect victory is realized. And therefore, since in Christ the notion of victory is found chiefly and fully, for by His victory others are made victors—as shown by the words of Jn. 16:33, "Have confidence, I have overcome the world," and Apoc. 5:5, "Behold the lion of the tribe of Juda... hath prevailed"—it is not becoming for Christ to have an aureole, but to have something from which all aureoles are derived. Hence it is written (Apoc. 3:21): "To him that shall overcome, I will give to sit with Me in My throne, as I also have overcome, and am set down in My Father's throne [Vulg.: 'With My Father in His throne']." Therefore we must say with others that although there is nothing of the nature of an aureole in Christ, there is nevertheless something more excellent than any aureole.

Reply to Objection 1: Christ was most truly virgin, martyr, and doctor; yet the corresponding accidental reward in Christ is a negligible quantity in comparison with the greatness of His essential reward. Hence He has not an aureole in its proper sense.

Reply to Objection 2: Although the aureole is due to a most perfect work, yet with regard to us, so far as it is a diminutive term, it denotes the participation of a perfection derived from one in whom that perfection is found in its fulness. Accordingly it implies a certain inferiority, and thus it is not found in Christ in Whom is the fulness of every perfection.

Reply to Objection 3: Although in some way virginity has its exemplar in God, that exemplar is not homogeneous. For the incorruption of God, which virginity imitates is not in God in the same way as in a virgin.

Objection 1: It would seem that an aureole is due to the angels. For Jerome (Serm. de Assump. [*Ep. ad Paul. et Eustoch. ix]) speaking of virginity says: "To live without the flesh while living in the flesh is to live as an angel rather than as a man": and a gloss on 1 Cor. 7:26, "For the present necessity," says that "virginity is the portion of the angels." Since then an aureole corresponds to virginity, it would seem due to the angels.

Objection 2: Further, incorruption of the spirit is more excellent than incorruption of the flesh. Now there is incorruption of spirit in the angels, since they never sinned. Therefore an aureole is due to them rather than to men incorrupt in the flesh and who have sinned at some time.

Objection 3: Further, an aureole is due to teaching. Now angels teach us by cleansing, enlightening, and perfecting [*Cf. FP, Q[111], A[1]] us, as Dionysius says (Hier. Eccles. vi). Therefore at least the aureole of doctors is due to them.

On the contrary, It is written (2 Tim. 2:5): "He... shall not be [Vulg.: 'is not'] crowned, except he strive lawfully." But there is no conflict in the angels. Therefore an aureole is not due to them.

Further, an aureole is not due to an act that is not performed through the body: wherefore it is not due to lovers of virginity, martyrdom or teaching, if they do not practice them outwardly. But angels are incorporeal spirits. Therefore they have no aureole.

I answer that, An aureole is not due to the angels. The reason of this is that an aureole, properly speaking, corresponds to some perfection of surpassing merit. Now those things which make for perfect merit in man are connatural to angels, or belong to their state in general, or to their essential reward. Wherefore the angels have not an aureole in the same sense as an aureole is due to men.

Reply to Objection 1: Virginity is said to be an angelic life, in so far as virgins imitate by grace what angels have by nature. For it is not owing to a virtue that angels abstain altogether from pleasures of the flesh, since they are incapable of such pleasures.

Reply to Objection 2: Perpetual incorruption of the spirit in the angels merits their essential reward: because it is necessary for their salvation, since in them recovery is impossible after they have fallen [*Cf. FP, Q[64], A[2]].

Reply to Objection 3: The acts whereby the angels teach us belong to their glory and their common state: wherefore they do not merit an aureole thereby.

Objection 1: It would seem that an aureole is also due to the body. For the essential reward is greater than the accidental. But the dowries which belong to the essential reward are not only in the soul but also in the body. Therefore there is also an aureole which pertains to the accidental reward.

Objection 2: Further, punishment in soul and body corresponds to sin committed through the body. Therefore a reward both in soul and in body is due to merit gained through the body. But the aureole is merited through works of the body. Therefore an aureole is also due to the body.

Objection 3: Further, a certain fulness of virtue will shine forth in the bodies of martyrs, and will be seen in their bodily scars: wherefore Augustine says (De Civ. Dei xxii): "We feel an undescribable love for the blessed martyrs so as to desire to see in that kingdom the scars of the wounds in their bodies, which they bore for Christ's name. Perchance indeed we shall see them, for this will not make them less comely, but more glorious. A certain beauty will shine in them, a beauty, though in the body, yet not of the body but of virtue." Therefore it would seem that the martyr's aureole is also in his body; and in like manner the aureoles of others.

On the contrary, The souls now in heaven have aureoles; and yet they have no body. Therefore the proper subject of an aureole is the soul and not the body.

Further, all merit is from the soul. Therefore the whole reward should be in the soul.

I answer that, Properly speaking the aureole is in the mind: since it is joy in the works to which an aureole is due. But even as from the joy in the essential reward, which is the aurea, there results a certain comeliness in the body, which is the glory of the body, so from the joy in the aureole there results a certain bodily comeliness: so that the aureole is chiefly in the mind, but by a kind of overflow it shines forth in the body.

This suffices for the Replies to the Objections. It must be observed, however, that the beauty of the scars which will appear in the bodies of the martyrs cannot be called an aureole, since some of the martyrs will have an aureole in which such scars will not appear, for instance those who were put to death by drowning, starvation, or the squalor of prison.

Objection 1: It would seem that the three aureoles of virgins, martyrs, and doctors are unfittingly assigned. For the aureole of martyrs corresponds to their virtue of fortitude, the aureole of virgins to the virtue of temperance, and the aureole of doctors to the virtue of prudence. Therefore it seems that there should be a fourth aureole corresponding to the virtue of justice.

Objection 2: Further, a gloss on Ex. 25:25: "A polished crown, etc. says that a golden [aurea] crown is added, when the Gospel promises eternal life to those who keep the commandments: 'If thou wilt enter into life, keep the commandments' (Mat. 19:17). To this is added the little golden crown [aureola] when it is said: 'If thou wilt be perfect, go and sell all that thou hast, and give to the poor'" (Mat. 19:21). Therefore an aureole is due to poverty.

Objection 3: Further, a man subjects himself wholly to God by the vow of obedience: wherefore the greatest perfection consists in the vow of obedience. Therefore it would seem that an aureole is due thereto.

Objection 4: Further, there are also many other works of supererogation in which one will rejoice in the life to come. Therefore there are many aureoles besides the aforesaid three.

Objection 5: Further, just as a man spreads the faith by preaching and teaching, so does he by publishing written works. Therefore a fourth aureole is due to those who do this.

I answer that, An aureole is an exceptional reward corresponding to an exceptional victory: wherefore the three aureoles are assigned in accordance with the exceptional victories in the three conflicts which beset every man. For in the conflict with the flesh, he above all wins the victory who abstains altogether from sexual pleasures which are the chief of this kind; and such is a virgin. Wherefore an aureole is due to virginity. In the conflict with the world, the chief victory is to suffer the world's persecution even until death: wherefore the second aureole is due to martyrs who win the victory in this battle. In the conflict with the devil, the chief victory is to expel the enemy not only from oneself but also from the hearts of others: this is done by teaching and preaching, and consequently the third aureole is due to doctors and preachers.

Some, however, distinguish the three aureoles in accordance with the three powers of the soul, by saying that the three aureoles correspond to the three chief acts of the soul's three highest powers. For the act of the rational power is to publish the truth of faith even to others, and to this act the aureole of doctors is due: the highest act of the irascible power is to overcome even death for Christ's sake, and to this act the aureole of martyrs is due: and the highest act of the concupiscible power is to abstain altogether from the greatest carnal pleasures, and to this act the aureole of virgins is due.

Others again, distinguish the three aureoles in accordance with those things whereby we are most signally conformed to Christ. For He was the mediator between the Father and the world. Hence He was a doctor, by manifesting to the world the truth which He had received from the Father; He was a martyr, by suffering the persecution of the world; and He was a virgin, by His personal purity. Wherefore doctors, martyrs and virgins are most perfectly conformed to Him: and for this reason an aureole is due to them.

Reply to Objection 1: There is no conflict to be observed in the act of justice as in the acts of the other virtues. Nor is it true that to teach is an act of prudence: in fact rather is it an act of charity or mercy—inasmuch as it is by such like habits that we are inclined to the practice of such an act—or again of wisdom, as directing it.

We may also reply, with others, that justice embraces all the virtues, wherefore a special aureole is not due to it.

Reply to Objection 2: Although poverty is a work of perfection, it does not take the highest place in a spiritual conflict, because the love of temporalities assails a man less than carnal concupiscence or persecution whereby his own body is broken. Hence an aureole is not due to poverty; but judicial power by reason of the humiliation consequent upon poverty. The gloss quoted takes aureole in the broad sense for any reward given for excellent merit.

We reply in the same way to the Third and Fourth Objections.

Reply to Objection 5: An aureole is due to those who commit the sacred doctrine to writing: but it is not distinct from the aureole of doctors, since the compiling of writing is a way of teaching.

Objection 1: It would seem that the virgin's aureole is the greatest of all. For it is said of virgins (Apoc. 14:4) that they "follow the Lamb whithersoever He goeth," and (Apoc. 14:3) that "no" other "man could say the canticle" which the virgins sang. Therefore virgins have the most excellent aureole.

Objection 2: Further, Cyprian (De Habit. Virg.) says of virgins that they are "the more illustrious portion of Christ's flock." Therefore the greater aureole is due to them.

Objection 3: Again, it would seem that the martyr's aureole is the greatest. For Aymo, commenting on Apoc. 14:3, "No man could say the hymn," says that "virgins do not all take precedence of married folk; but only those who in addition to the observance of virginity are by the tortures of their passion on a par with married persons who have suffered martyrdom." Therefore martyrdom gives virginity its precedence over other states: and consequently a greater aureole is due to virginity.

Objection 4: Again, it would seem that the greatest aureole is due to doctors. Because the Church militant is modelled after the Church triumphant. Now in the Church militant the greatest honor is due to doctors (1 Tim. 5:17): "Let the priests that rule well be esteemed worthy of double honor, especially they who labor in the word and doctrine." Therefore a greater aureole is due to them in the Church triumphant.

I answer that, Precedence of one aureole over another may be considered from two standpoints. First, from the point of view of the conflicts, that aureole being considered greater which is due to the more strenuous battle. Looking at it thus the martyr's aureole takes precedence of the others in one way, and the virgin's in another. For the martyr's battle is more strenuous in itself, and more intensely painful; while the conflict with the flesh is fraught with greater danger, inasmuch as it is more lasting and threatens us at closer quarters. Secondly, from the point of view of the things about which the battle is fought: and thus the doctor's aureole takes precedence of all others, since this conflict is about intelligible goods. while the other conflicts are about sensible passions. Nevertheless, the precedence that is considered in view of the conflict is more essential to the aureole; since the aureole, according to its proper character, regards the victory and the battle, and the difficulty of fighting which is viewed from the standpoint of the battle is of greater importance than that which is considered from our standpoint through the conflict being at closer quarters. Therefore the martyr's aureole is simply the greatest of all: for which reason a gloss on Mat. 5:10, says that "all the other beatitudes are perfected in the eighth, which refers to the martyrs," namely, "Blessed are they that suffer persecution." For this reason, too, the Church in enumerating the saints together places the martyrs before the doctors and virgins. Yet nothing hinders the other aureoles from being more excellent in some particular way. And this suffices for the Replies to the Objections.

Objection 1: It would seem that one person has not the aureole either of virginity, or of martyrdom, or of doctrine more perfectly than another person. For things which have reached their term are not subject to intension or remission. Now the aureole is due to works which have reached their term of perfection. Therefore an aureole is not subject to intension or remission.

Objection 2: Further, virginity is not subject to being more or less, since it denotes a kind of privation; and privations are not subject to intension or remission. Therefore neither does the reward of virginity, the virgin's aureole to wit, receive intension or remission.

On the contrary, The aureole is added to the aurea. But the aurea is more intense in one than in another. Therefore the aureole is also.

I answer that, Since merit is somewhat the cause of reward, rewards must needs be diversified, according as merits are diversified: for the intension or remission of a thing follows from the intension or remission of its cause. Now the merit of the aureole may be greater or lesser: wherefore the aureole may also be greater or lesser.

We must observe, however, that the merit of an aureole may be intensified in two ways: first, on the part of its cause, secondly on the part of the work. For there may happen to be two persons, one of whom, out of lesser charity, suffers greater torments of martyrdom, or is more constant in preaching, or again withdraws himself more from carnal pleasures. Accordingly, intension not of the aureole but of the aurea corresponds to the intension of merit derived from its root; while intension of the aureole corresponds to intension of merit derived from the kind of act. Consequently it is possible for one who merits less in martyrdom as to his essential reward, to receive a greater aureole for his martyrdom.

Reply to Objection 1: The merits to which an aureole is due do not reach the term of their perfection simply, but according to their species: even as fire is specifically the most subtle of bodies. Hence nothing hinders one aureole being more excellent than another, even as one fire is more subtle than another.

Reply to Objection 2: The virginity of one may be greater than the virginity of another, by reason of a greater withdrawal from that which is contrary to virginity: so that virginity is stated to be greater in one who avoids more the occasions of corruption. For in this way privations may increase, as when a man is said to be more blind, if he be removed further from the possession of sight.