Father Martin von Cochem was born at Cochem, on the Moselle,
in the year 1625, and died at Waghausel in 1712.

“Remember thy last end, and thou shalt never sin.”


Nihil Obstat: Thomas L Kinkead,  Censor Liborium
Imprimatur: Michael Augustine --- Archbishop of New York (New York October 5, 1899)

Copyright, 1899, by Benziger Brothers


VI. On the Loss of the Beatific Vision of God.

WE have already spoken of many and very terrible chastisements inflicted on the damned, but these are but a very insignificant portion of the whole.  They are countless in number; and so great and awful that, as St. Augustine says, all the suffering of this world is as nothing when compared with the everlasting fire and torments of Hell. 

Just as the Apostle Paul says: "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him," so it may be said: Eye hath not seen, nor ear heard, what punishments God hath prepared for those on whom His just judgments fall. And when we read the fearful chastisements wherewith God threatens to overwhelm, even in this world, the transgressors of His holy law, may we not feel sure that He will pour out all the fury of His anger upon those bold sinners who set at naught His warnings, and with fiendish malice, persist in their iniquity unto their life's end?

Remember what God said to the people of Israel: "A fire is kindled in My wrath, and shall burn even to the lowest Hell; and shall devour the earth with her increase, and shall burn the foundations of the mountains. I will heap evils upon the transgressors of My law, and will spend My arrows among them. They shall be consumed with famine, and birds shall devour them with a most bitter bite; I will send the teeth of beasts upon them, with the fury of serpents. Without the sword shall lay them waste, and terror within, both the young man and the virgin, the sucking child with the man in years" (Deut. xxxii. 22-25).

Holy Scripture contains many similar and equally appalling menaces. There is no doubt that in the next world, where justice, not mercy, will rule, God will chastise the insolent violators of His holy commandments with an unsparing hand. The punishments of eternity will be without number and without limit. The damned will be encompassed with trouble and sorrow, with agony and torments innumerable. St. Bernard says the pains of the damned are countless, no mortal tongue can enumerate them.

Yet of all these pains, that which gives the keenest anguish is being deprived of the vision of God. It will never be given to the damned to behold the Divine countenance. This pain will far outweigh all the other torments of which we have spoken.

It is impossible for mortal man to understand how this can be so great an affliction for the damned.

Yet such is the teaching of the Fathers ; they all maintain that there is nothing which the lost bewail so bitterly as being shut out forever from the vision of God. Whilst we live in this world, we think but little of the vision of God, and what it would be to us to be deprived of it eternally. This arises from the bluntness of our perception, which prevents us from comprehending the infinite beauty and goodness of God, and the delight experienced by those who behold Him face to face. But after death, when we are freed from the trammels of the body, our eyes will be opened, and we shall at least to some extent perceive that God is the supreme and infinite Good, and the enjoyment of Him our highest felicity.

And then such an eager desire will take possession of our soul to gaze upon and enjoy this supreme Good, that she will be irresistibly drawn to God, and will long with all her powers to contemplate His ineffable beauty. And if on account of her sins she is deprived of this beatific vision, it will cause her the most intense anguish. No grief, no torture known in this world can be in any wise likened to it.

St. Bonaventure bears witness to this, when he says: "The most terrible penalty of the damned is being shut out forever from the blissful and joyous contemplation of the Blessed Trinity." Again, St. John Chrysostom says: "I know many persons only fear Hell because of its pains, but I assert that the loss of the celestial glory is a source of more bitter pain than all the torments of Hell."

The evil one himself was made to acknowledge this, as we read in the legends of Blessed Jordan, at one time General of the Dominican Order. For when Jordan asked Satan, in the person of one who was possessed, what was the principal torment of Hell, he answered: "Being excluded from the presence of God." "Is God then so beautiful to look upon?" Jordan inquired. And on the devil replying that He was indeed most beautiful, he asked further: "How great is His beauty?" "Fool that thou art," was the rejoinder, "to put such a question to me! Dost thou not know that His beauty is beyond compare?" "Canst thou not suggest any similitude," Jordan continued, "which may give me to some extent at least an idea of the Divine beauty?" Then Satan said: "Imagine a crystal sphere a thousand times more brilliant than the sun, in which the loveliness of all the colors of the rainbow, the fragrance of every flower, the sweetness of every delicious flavour, the costliness of every precious stone, the kindliness of men and the attractiveness of all the Angels combined; fair and precious as this crystal would be, in comparison with the Divine beauty, it would be unsightly and impure."

"And pray," the good monk inquired, "what wouldst thou give to be admitted to the vision of God?" And the devil replied: "If there were a pillar reaching from earth to Heaven, beset with sharp points and nails and hooks, I would gladly consent to be dragged up and down that pillar from now until the Day of Judgment, if I could only be permitted to gaze on the Divine countenance for a few brief moments."

Hence we may gather how infinite is the beauty of the face of God, if even the spirit of evil would submit to such physical torture as he describes for the sake of enjoying for a few moments the sight of that gracious and majestic countenance. There is therefore no doubt that nothing is a source of such anguish to the devils and the damned as being deprived of the beatific vision of God.

Consequently, if God were to send an Angel to the portals of Hell, with this message to the wretched denizens of that place of torment: "The Almighty has in His mercy had compassion on you, and He is willing you should be released from one of the penalties you endure; which shall it be?" What thinkest thou would be the reply? They would all as one man exclaim: "O good Angel, pray God that if only of His bounty He would no longer deprive us of the sight of His countenance! "This is the one favour they would implore of God. Were it possible for them, in the midst of Hell-fire, to behold the Divine countenance, for the joy of it they would no longer heed the devouring flames. For the vision of God is so beauteous, so blissful, so full of rapture and infinite delight, that all the joys and attractions of earth cannot compare with it in the remotest degree.

In fact, all celestial happiness, how greatsoever it might be, would be turned to bitterness if the vision of God was wanting; and the redeemed would choose rather to be in Hell, if they could there enjoy that Beatific Vision, than be in Heaven without it. Just as the privilege of be holding the Divine countenance constitutes the chief felicity of the blessed, the one without which all others would be no happiness at all, so it is the chief misery of Hell, that the lost souls should for ever be excluded from it. On this subject St. John Chrysostom says: "The torments of a thousand Hells are nothing in comparison to the anguish of being banished from everlasting bliss and the vision of God."

To realize, in some measure, how great this pain of loss is, we should bear in mind that we have been created by God to be forever happy. This love of happiness, this yearning for it, which every one of us feels in his heart, will never be destroyed, not even in Hell. During this life men, impelled by this desire and blinded by passion, seek happiness in riches, in honours, in sensual gratification. These vain images of happiness deceive us so long as our soul is united with our body. But after the soul has severed her connection with the body, all these false, fleeting pleasures disappear, and she becomes aware that God alone is the source of all happiness, and that she can find happiness solely in the possession of Him.

No longer deceived by false appearances, no longer blinded by passion, she perceives clearly the ineffable, ravishing beauty of God and His infinite perfections ; she sees His infinite power in creating the world, His infinite wisdom in governing it, His excessive love for her in be coming man, in dying for her, in giving Himself to her as the food of her soul in the Blessed Sacrament, in destining her to share His own happiness forever in Heaven. This knowledge of the grandeur, of the goodness and loveliness of God will remain deeply impressed on her for all eternity. She will also see the justice of the punishments which God inflicts forever in Hell upon all those who do not keep His commandments.

Then the reprobate soul, yearning after happiness, and feeling irresistibly drawn to God, who alone can make her happy, endeavours to rush to God with all the impetuosity of her nature, in order to behold Him, to enjoy Him, to be united to Him; but she finds herself repelled with infinite force from God, and hated by Him on account of her sins. Were all the riches, honours and pleasures of the world now offered to that soul, she would turn away from them, and would even curse them all, for she yearns for God alone, and can be happy only in God.

The reprobate soul in Hell, spurred on by frightful pains, looks about her for some alleviation, for some word of comfort; but not even a sympathizing look greets her, for she is surrounded by cruel devils and bitter enemies. Not meeting with any compassion where she is, she raises her eyes to Heaven, and beholds it so beautiful, so enchanting, so delightful, so full of true happiness. She remembers that she was created and destined to enjoy its bliss, and now, in the midst of her most excruciating pains, she longs for its pleasures with a still more indescribable yearning, and makes extraordinary efforts to go there, but she cannot leave her abode of torment.   

No one in Heaven seems to take any notice of her.  She sees the throne that God, in His goodness, had prepared for her, now occupied by someone else ! There is no longer any room for her in Heaven. She beholds there some of her relatives, of her companions and acquaintances; but they do not heed her. She beholds all the elect in Heaven full of joy and gladness. They do not even sympathize with her, but as the Psalmist sings, "the just will rejoice when he shall see the revenge" (Ps. Ivii. ii).

In vain the reprobate soul calls on the Saints, on the Blessed Virgin and on our Divine Saviour Himself. She feels drawn to God by an irresistible impulse, and understands that God alone can quench her thirst for enjoyment and make her happy. She longs to see and possess Him; she repeatedly endeavours to spring towards Him, but she feels herself repulsed by Him with invincible force; she beholds herself the object of Divine wrath, of the Divine anathema. She is aware that her case is hopeless, and that she shall never be admitted into the mansions of the blessed, or leave the abode of endless misery.

Despair seizes her; she utters the most fearful imprecations against God and the elect, against Heaven, against herself, her parents, her companions, against all creatures. All Hell resounds with her horrid blasphemies, and she becomes, in her ravings, an object of terror to all the other reprobates.