Part II (Pars Prima Secundae) Part 8 (2/2)
SIXTH ARTICLE [I-II, Q. 4, Art. 6]
Whether Perfection of the Body Is Necessary for Happiness?
Objection 1: It would seem that perfection of the body is not necessary for man's perfect Happiness. For perfection of the body is a bodily good. But it has been shown above (Q. 2) that Happiness does not consist in bodily goods. Therefore no perfect disposition of the body is necessary for man's Happiness.
Obj. 2: Further, man's Happiness consists in the vision of the Divine Essence, as shown above (Q. 3, A. 8). But the body has no part in this operation, as shown above (A. 5). Therefore no disposition of the body is necessary for Happiness.
Obj. 3: Further, the more the intellect is abstracted from the body, the more perfectly it understands. But Happiness consists in the most perfect operation of the intellect. Therefore the soul should be abstracted from the body in every way. Therefore, in no way is a disposition of the body necessary for Happiness.
_On the contrary,_ Happiness is the reward of virtue; wherefore it is written (John 13:17): ”You shall be blessed, if you do them.” But the reward promised to the saints is not only that they shall see and enjoy G.o.d, but also that their bodies shall be well-disposed; for it is written (Isa. 66:14): ”You shall see and your heart shall rejoice, and your bones shall flourish like a herb.” Therefore good disposition of the body is necessary for Happiness.
_I answer that,_ If we speak of that happiness which man can acquire in this life, it is evident that a well-disposed body is of necessity required for it. For this happiness consists, according to the Philosopher (Ethic. i, 13) in ”an operation according to perfect virtue”; and it is clear that man can be hindered, by indisposition of the body, from every operation of virtue.
But speaking of perfect Happiness, some have maintained that no disposition of body is necessary for Happiness; indeed, that it is necessary for the soul to be entirely separated from the body. Hence Augustine (De Civ. Dei xxii, 26) quotes the words of Porphyry who said that ”for the soul to be happy, it must be severed from everything corporeal.” But this is unreasonable. For since it is natural to the soul to be united to the body; it is not possible for the perfection of the soul to exclude its natural perfection.
Consequently, we must say that perfect disposition of the body is necessary, both antecedently and consequently, for that Happiness which is in all ways perfect. Antecedently, because, as Augustine says (Gen. ad lit. xii, 35), ”if the body be such, that the governance thereof is difficult and burdensome, like unto flesh which is corruptible and weighs upon the soul, the mind is turned away from that vision of the highest heaven.” Whence he concludes that, ”when this body will no longer be 'natural,' but 'spiritual,' then will it be equalled to the angels, and that will be its glory, which erstwhile was its burden.” Consequently, because from the Happiness of the soul there will be an overflow on to the body, so that this too will obtain its perfection. Hence Augustine says (Ep. ad Dioscor.) that ”G.o.d gave the soul such a powerful nature that from its exceeding fulness of happiness the vigor of incorruption overflows into the lower nature.”
Reply Obj. 1: Happiness does not consist in bodily good as its object: but bodily good can add a certain charm and perfection to Happiness.
Reply Obj. 2: Although the body has no part in that operation of the intellect whereby the Essence of G.o.d is seen, yet it might prove a hindrance thereto. Consequently, perfection of the body is necessary, lest it hinder the mind from being lifted up.
Reply Obj. 3: The perfect operation of the intellect requires indeed that the intellect be abstracted from this corruptible body which weighs upon the soul; but not from the spiritual body, which will be wholly subject to the spirit. On this point we shall treat in the Third Part of this work (Suppl., Q. 82, seqq.).
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SEVENTH ARTICLE [I-II, Q. 4, Art. 7]
Whether Any External Goods Are Necessary for Happiness?
Objection 1: It would seem that external goods also are necessary for Happiness. For that which is promised the saints for reward, belongs to Happiness. But external goods are promised the saints; for instance, food and drink, wealth and a kingdom: for it is said (Luke 22:30): ”That you may eat and drink at My table in My kingdom”: and (Matt. 6:20): ”Lay up to yourselves treasures in heaven”: and (Matt.
25:34): ”Come, ye blessed of My Father, possess you the kingdom.”
Therefore external goods are necessary for Happiness.
Obj. 2: Further, according to Boethius (De Consol. iii): happiness is ”a state made perfect by the aggregate of all good things.” But some of man's goods are external, although they be of least account, as Augustine says (De Lib. Arb. ii, 19). Therefore they too are necessary for Happiness.
Obj. 3: Further, Our Lord said (Matt. 5:12): ”Your reward is very great in heaven.” But to be in heaven implies being in a place.
Therefore at least external place is necessary for Happiness.
_On the contrary,_ It is written (Ps. 72:25): ”For what have I in heaven? and besides Thee what do I desire upon earth?” As though to say: ”I desire nothing but this, ”--”It is good for me to adhere to my G.o.d.” Therefore nothing further external is necessary for Happiness.
_I answer that,_ For imperfect happiness, such as can be had in this life, external goods are necessary, not as belonging to the essence of happiness, but by serving as instruments to happiness, which consists in an operation of virtue, as stated in _Ethic._ i, 13. For man needs in this life, the necessaries of the body, both for the operation of contemplative virtue, and for the operation of active virtue, for which latter he needs also many other things by means of which to perform its operations.
On the other hand, such goods as these are nowise necessary for perfect Happiness, which consists in seeing G.o.d. The reason of this is that all suchlike external goods are requisite either for the support of the animal body; or for certain operations which belong to human life, which we perform by means of the animal body: whereas that perfect Happiness which consists in seeing G.o.d, will be either in the soul separated from the body, or in the soul united to the body then no longer animal but spiritual. Consequently these external goods are nowise necessary for that Happiness, since they are ordained to the animal life. And since, in this life, the felicity of contemplation, as being more G.o.dlike, approaches nearer than that of action to the likeness of that perfect Happiness, therefore it stands in less need of these goods of the body as stated in _Ethic._ x, 8.
Reply Obj. 1: All those material promises contained in Holy Scripture, are to be understood metaphorically, inasmuch as Scripture is wont to express spiritual things under the form of things corporeal, in order ”that from things we know, we may rise to the desire of things unknown,” as Gregory says (Hom. xi in Evang.). Thus food and drink signify the delight of Happiness; wealth, the sufficiency of G.o.d for man; the kingdom, the lifting up of man to union of G.o.d.
Reply Obj. 2: These goods that serve for the animal life, are incompatible with that spiritual life wherein perfect Happiness consists. Nevertheless in that Happiness there will be the aggregate of all good things, because whatever good there be in these things, we shall possess it all in the Supreme Fount of goodness.
Reply Obj. 3: According to Augustine (De Serm. Dom. in Monte i, 5), it is not material heaven that is described as the reward of the saints, but a heaven raised on the height of spiritual goods.
Nevertheless a bodily place, viz. the empyrean heaven, will be appointed to the Blessed, not as a need of Happiness, but by reason of a certain fitness and adornment.
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