Part II (Pars Prima Secundae) Part 9 (2/2)
Obj. 2: Further, True Happiness consists in seeing G.o.d, Who is pure Truth. But from his very nature, man considers truth in material things: wherefore ”he understands the intelligible species in the phantasm” (De Anima iii, 7). Therefore he cannot attain Happiness.
Obj. 3: Further, Happiness consists in attaining the Sovereign Good.
But we cannot arrive at the top without surmounting the middle.
Since, therefore, the angelic nature through which man cannot mount is midway between G.o.d and human nature; it seems that he cannot attain Happiness.
_On the contrary,_ It is written (Ps. 93:12): ”Blessed is the man whom Thou shalt instruct, O Lord.”
_I answer that,_ Happiness is the attainment of the Perfect Good.
Whoever, therefore, is capable of the Perfect Good can attain Happiness. Now, that man is capable of the Perfect Good, is proved both because his intellect can apprehend the universal and perfect good, and because his will can desire it. And therefore man can attain Happiness. This can be proved again from the fact that man is capable of seeing G.o.d, as stated in the First Part (Q. 12, A. 1): in which vision, as we stated above (Q. 3, A. 8) man's perfect Happiness consists.
Reply Obj. 1: The rational exceeds the sensitive nature, otherwise than the intellectual surpa.s.ses the rational. For the rational exceeds the sensitive nature in respect of the object of its knowledge: since the senses have no knowledge whatever of the universal, whereas the reason has knowledge thereof. But the intellectual surpa.s.ses the rational nature, as to the mode of knowing the same intelligible truth: for the intellectual nature grasps forthwith the truth which the rational nature reaches by the inquiry of reason, as was made clear in the First Part (Q. 58, A. 3; Q. 79, A. 8). Therefore reason arrives by a kind of movement at that which the intellect grasps. Consequently the rational nature can attain Happiness, which is the perfection of the intellectual nature: but otherwise than the angels. Because the angels attained it forthwith after the beginning of their creation: whereas man attains if after a time. But the sensitive nature can nowise attain this end.
Reply Obj. 2: To man in the present state of life the natural way of knowing intelligible truth is by means of phantasms. But after this state of life, he has another natural way, as was stated in the First Part (Q. 84, A. 7; Q. 89, A. 1).
Reply Obj. 3: Man cannot surmount the angels in the degree of nature so as to be above them naturally. But he can surmount them by an operation of the intellect, by understanding that there is above the angels something that makes men happy; and when he has attained it, he will be perfectly happy.
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SECOND ARTICLE [I-II, Q. 5, Art. 2]
Whether One Man Can Be Happier Than Another?
Objection 1: It would seem that one man cannot be happier than another. For Happiness is ”the reward of virtue,” as the Philosopher says (Ethic. i, 9). But equal reward is given for all the works of virtue; because it is written (Matt. 20:10) that all who labor in the vineyard ”received every man a penny”; for, as Gregory says (Hom. xix in Evang.), ”each was equally rewarded with eternal life.” Therefore one man cannot be happier than another.
Obj. 2: Further, Happiness is the supreme good. But nothing can surpa.s.s the supreme. Therefore one man's Happiness cannot be surpa.s.sed by another's.
Obj. 3: Further, since Happiness is ”the perfect and sufficient good”
(Ethic. i, 7) it brings rest to man's desire. But his desire is not at rest, if he yet lacks some good that can be got. And if he lack nothing that he can get, there can be no still greater good.
Therefore either man is not happy; or, if he be happy, no other Happiness can be greater.
_On the contrary,_ It is written (John 14:2): ”In My Father's house there are many mansions”; which, according to Augustine (Tract. lxvii in Joan.) signify ”the diverse dignities of merits in the one eternal life.” But the dignity of eternal life which is given according to merit, is Happiness itself. Therefore there are diverse degrees of Happiness, and Happiness is not equally in all.
_I answer that,_ As stated above (Q. 1, A. 8; Q. 2, A. 7), Happiness implies two things, to wit, the last end itself, i.e. the Sovereign Good; and the attainment or enjoyment of that same Good. As to that Good itself, Which is the object and cause of Happiness, one Happiness cannot be greater than another, since there is but one Sovereign Good, namely, G.o.d, by enjoying Whom, men are made happy.
But as to the attainment or enjoyment of this Good, one man can be happier than another; because the more a man enjoys this Good the happier he is. Now, that one man enjoys G.o.d more than another, happens through his being better disposed or ordered to the enjoyment of Him. And in this sense one man can be happier than another.
Reply Obj. 1: The one penny signifies that Happiness is one in its object. But the many mansions signify the manifold Happiness in the divers degrees of enjoyment.
Reply Obj. 2: Happiness is said to be the supreme good, inasmuch as it is the perfect possession or enjoyment of the Supreme Good.
Reply Obj. 3: None of the Blessed lacks any desirable good; since they have the Infinite Good Itself, Which is ”the good of all good,” as Augustine says (Enarr. in Ps. 134). But one is said to be happier than another, by reason of diverse partic.i.p.ation of the same good. And the addition of other goods does not increase Happiness, since Augustine says (Confess. v, 4): ”He who knows Thee, and others besides, is not the happier for knowing them, but is happy for knowing Thee alone.”
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THIRD ARTICLE [I-II, Q. 5, Art. 3]
Whether One Can Be Happy in This Life?
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