The Desire for Happiness

1718 The Beatitudes respond to the natural desire for happiness. This desire is of divine origin: God has placed it in the human heart in order to draw man to the One who alone can fulfill it:

We all want to live happily; in the whole human race there is no one who does not assent to this proposition, even before it is fully articulated.

How is it, then, that I seek you, Lord? Since in seeking you, my God, I seek a happy life, let me seek you so that my soul may live, for my body draws life from my soul and my soul draws life from you.

God alone satisfies.

1719 The Beatitudes reveal the goal of human existence, the ultimate end of human acts: God calls us to his own beatitude. This vocation is addressed to each individual personally, but also to the Church as a whole, the new people made up of those who have accepted the promise and live from it in faith.        

Christian Beatitude

1720 The New Testament uses several expressions to characterise the beatitude to which God calls man: 

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- the coming of the Kingdom of God; 

- the vision of God: "Blessed are the pure in heart, for they shall see God" 

- entering into the joy of the Lord; 

- entering into God's rest:

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?

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. With beatitude, man enters into the glory of Christ and into the joy of the Trinitarian life.

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."

1723 The beatitude we are promised confronts us with decisive moral choices. It invites us to purify our hearts of bad instincts and to seek the love of God above all else. It teaches us that true happiness is not found in riches or well-being, in human fame or power, or in any human achievement - however beneficial it may be - such as science, technology, and art, or indeed in any creature, but in God alone, the source of every good and of all love:

All bow down before wealth. Wealth is that to which the multitude of men pay an instinctive homage. They measure happiness by wealth; and by wealth they measure respectability.... It is a homage resulting from a profound faith ... that with wealth he may do all things. Wealth is one idol of the day and notoriety is a second.... Notoriety, or the making of a noise in the world - it may be called "newspaper fame" - has come to be considered a great good in itself, and a ground of veneration.

1724 The Decalogue, the Sermon on the Mount, and the apostolic catechesis describe for us the paths that lead to the Kingdom of heaven. Sustained by the grace of the Holy Spirit, we tread them, step by step, by everyday acts. By the working of the Word of Christ, we slowly bear fruit in the Church to the glory of God.