2Corinthians 12
(2Cor 12, 1-6) Ineffable things, which no one may utter [1] I must boast; not that it is profitable, but I will go on to visions and revelations of the Lord. [2] I know someone in Christ who, fourteen years ago (whether in the body or out of the body I do not know, God knows), was caught up to the third heaven. [3] And I know that this person (whether in the body or out of the body I do not know, God knows) [4] was caught up into Paradise and heard ineffable things, which no one may utter. [5] About this person I will boast, but about myself I will not boast, except about my weaknesses. [6] Although if I should wish to boast, I would not be foolish, for I would be telling the truth. But I refrain, so that no one may think more of me than what he sees in me or hears from me.
(CCC 1720) The New Testament uses several expressions to characterize the beatitude to which God calls man: - the coming of the Kingdom of God (Cf. Mt 4:17); - the vision of God: "Blessed are the pure in heart, for they shall see God" (Mt 5:8; cf. 1 Jn 2; 1 Cor 13:12) - entering into the joy of the Lord (Mt 25:21-23); - entering into God's rest (Cf. Heb 4:7-11): There we shall rest and see, we shall see and love, we shall love and praise. Behold what will be at the end without end. For what other end do we have, if not to reach the kingdom which has no end? (St. Augustine, De civ. Dei 22, 30, 5: PL 41, 804). (CCC 1721) God put us in the world to know, to love, and to serve him, and so to come to paradise. Beatitude makes us "partakers of the divine nature" and of eternal life (2 Pet 1:4; cf. Jn 17:3). With beatitude, man enters into the glory of Christ (Cf. Rom 8:18) and into the joy of the Trinitarian life. (CCC 1722) Such beatitude surpasses the understanding and powers of man. It comes from an entirely free gift of God: whence it is called supernatural, as is the grace that disposes man to enter into the divine joy. "Blessed are the pure in heart, for they shall see God." It is true, because of the greatness and inexpressible glory of God, that "man shall not see me and live," for the Father cannot be grasped. But because of God's love and goodness toward us, and because he can do all things, he goes so far as to grant those who love him the privilege of seeing him.... For "what is impossible for men is possible for God" (St. Irenaeus, Adv. haeres. 4, 20, 5: PG 7/1, 1034-1035).
(CCC 1720) The New Testament uses several expressions to characterize the beatitude to which God calls man: - the coming of the Kingdom of God (Cf. Mt 4:17); - the vision of God: "Blessed are the pure in heart, for they shall see God" (Mt 5:8; cf. 1 Jn 2; 1 Cor 13:12) - entering into the joy of the Lord (Mt 25:21-23); - entering into God's rest (Cf. Heb 4:7-11): There we shall rest and see, we shall see and love, we shall love and praise. Behold what will be at the end without end. For what other end do we have, if not to reach the kingdom which has no end? (St. Augustine, De civ. Dei 22, 30, 5: PL 41, 804). (CCC 1721) God put us in the world to know, to love, and to serve him, and so to come to paradise. Beatitude makes us "partakers of the divine nature" and of eternal life (2 Pet 1:4; cf. Jn 17:3). With beatitude, man enters into the glory of Christ (Cf. Rom 8:18) and into the joy of the Trinitarian life. (CCC 1722) Such beatitude surpasses the understanding and powers of man. It comes from an entirely free gift of God: whence it is called supernatural, as is the grace that disposes man to enter into the divine joy. "Blessed are the pure in heart, for they shall see God." It is true, because of the greatness and inexpressible glory of God, that "man shall not see me and live," for the Father cannot be grasped. But because of God's love and goodness toward us, and because he can do all things, he goes so far as to grant those who love him the privilege of seeing him.... For "what is impossible for men is possible for God" (St. Irenaeus, Adv. haeres. 4, 20, 5: PG 7/1, 1034-1035).
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