Part II (Pars Prima Secundae) Part 10 (1/2)
Objection 1: It would seem that Happiness can be had in this life. For it is written (Ps. 118:1): ”Blessed are the undefiled in the way, who walk in the law of the Lord.” But this happens in this life. Therefore one can be happy in this life.
Obj. 2: Further, imperfect partic.i.p.ation in the Sovereign Good does not destroy the nature of Happiness, otherwise one would not be happier than another. But men can partic.i.p.ate in the Sovereign Good in this life, by knowing and loving G.o.d, albeit imperfectly.
Therefore man can be happy in this life.
Obj. 3: Further, what is said by many cannot be altogether false: since what is in many, comes, apparently, from nature; and nature does not fail altogether. Now many say that Happiness can be had in this life, as appears from Ps. 143:15: ”They have called the people happy that hath these things,” to wit, the good things in this life.
Therefore one can be happy in this life.
_On the contrary,_ It is written (Job 14:1): ”Man born of a woman, living for a short time, is filled with many miseries.” But Happiness excludes misery. Therefore man cannot be happy in this life.
_I answer that,_ A certain partic.i.p.ation of Happiness can be had in this life: but perfect and true Happiness cannot be had in this life.
This may be seen from a twofold consideration.
First, from the general notion of happiness. For since happiness is a ”perfect and sufficient good,” it excludes every evil, and fulfils every desire. But in this life every evil cannot be excluded. For this present life is subject to many unavoidable evils; to ignorance on the part of the intellect; to inordinate affection on the part of the appet.i.te, and to many penalties on the part of the body; as Augustine sets forth in De Civ. Dei xix, 4. Likewise neither can the desire for good be satiated in this life. For man naturally desires the good, which he has, to be abiding. Now the goods of the present life pa.s.s away; since life itself pa.s.ses away, which we naturally desire to have, and would wish to hold abidingly, for man naturally shrinks from death. Wherefore it is impossible to have true Happiness in this life.
Secondly, from a consideration of the specific nature of Happiness, viz. the vision of the Divine Essence, which man cannot obtain in this life, as was shown in the First Part (Q. 12, A. 11). Hence it is evident that none can attain true and perfect Happiness in this life.
Reply Obj. 1: Some are said to be happy in this life, either on account of the hope of obtaining Happiness in the life to come, according to Rom. 8:24: ”We are saved by hope”; or on account of a certain partic.i.p.ation of Happiness, by reason of a kind of enjoyment of the Sovereign Good.
Reply Obj. 2: The imperfection of partic.i.p.ated Happiness is due to one of two causes. First, on the part of the object of Happiness, which is not seen in Its Essence: and this imperfection destroys the nature of true Happiness. Secondly, the imperfection may be on the part of the partic.i.p.ator, who indeed attains the object of Happiness, in itself, namely, G.o.d: imperfectly, however, in comparison with the way in which G.o.d enjoys Himself. This imperfection does not destroy the true nature of Happiness; because, since Happiness is an operation, as stated above (Q. 3, A. 2), the true nature of Happiness is taken from the object, which specifies the act, and not from the subject.
Reply Obj. 3: Men esteem that there is some kind of happiness to be had in this life, on account of a certain likeness to true Happiness.
And thus they do not fail altogether in their estimate.
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FOURTH ARTICLE [I-II, Q. 5, Art. 4]
Whether Happiness Once Had Can Be Lost?
Objection 1: It would seem that Happiness can be lost. For Happiness is a perfection. But every perfection is in the thing perfected according to the mode of the latter. Since then man is, by his nature, changeable, it seems that Happiness is partic.i.p.ated by man in a changeable manner. And consequently it seems that man can lose Happiness.
Obj. 2: Further, Happiness consists in an act of the intellect; and the intellect is subject to the will. But the will can be directed to opposites. Therefore it seems that it can desist from the operation whereby man is made happy: and thus man will cease to be happy.
Obj. 3: Further, the end corresponds to the beginning. But man's Happiness has a beginning, since man was not always happy. Therefore it seems that it has an end.
_On the contrary,_ It is written (Matt. 25:46) of the righteous that ”they shall go ... into life everlasting,” which, as above stated (A. 2), is the Happiness of the saints. Now what is eternal ceases not. Therefore Happiness cannot be lost.
_I answer that,_ If we speak of imperfect happiness, such as can be had in this life, in this sense it can be lost. This is clear of contemplative happiness, which is lost either by forgetfulness, for instance, when knowledge is lost through sickness; or again by certain occupations, whereby a man is altogether withdrawn from contemplation.
This is also clear of active happiness: since man's will can be changed so as to fall to vice from the virtue, in whose act that happiness princ.i.p.ally consists. If, however, the virtue remain unimpaired, outward changes can indeed disturb such like happiness, in so far as they hinder many acts of virtue; but they cannot take it away altogether because there still remains an act of virtue, whereby man bears these trials in a praiseworthy manner. And since the happiness of this life can be lost, a circ.u.mstance that appears to be contrary to the nature of happiness, therefore did the Philosopher state (Ethic. i, 10) that some are happy in this life, not simply, but ”as men,” whose nature is subject to change.
But if we speak of that perfect Happiness which we await after this life, it must be observed that Origen (Peri Archon. ii, 3), following the error of certain Platonists, held that man can become unhappy after the final Happiness.
This, however, is evidently false, for two reasons. First, from the general notion of happiness. For since happiness is the ”perfect and sufficient good,” it must needs set man's desire at rest and exclude every evil. Now man naturally desires to hold to the good that he has, and to have the surety of his holding: else he must of necessity be troubled with the fear of losing it, or with the sorrow of knowing that he will lose it. Therefore it is necessary for true Happiness that man have the a.s.sured opinion of never losing the good that he possesses. If this opinion be true, it follows that he never will lose happiness: but if it be false, it is in itself an evil that he should have a false opinion: because the false is the evil of the intellect, just as the true is its good, as stated in _Ethic._ vi, 2.
Consequently he will no longer be truly happy, if evil be in him.
Secondly, it is again evident if we consider the specific nature of Happiness. For it has been shown above (Q. 3, A. 8) that man's perfect Happiness consists in the vision of the Divine Essence. Now it is impossible for anyone seeing the Divine Essence, to wish not to see It. Because every good that one possesses and yet wishes to be without, is either insufficient, something more sufficing being desired in its stead; or else has some inconvenience attached to it, by reason of which it becomes wearisome. But the vision of the Divine Essence fills the soul with all good things, since it unites it to the source of all goodness; hence it is written (Ps. 16:15): ”I shall be satisfied when Thy glory shall appear”; and (Wis. 7:11): ”All good things came to me together with her,” i.e. with the contemplation of wisdom. In like manner neither has it any inconvenience attached to it; because it is written of the contemplation of wisdom (Wis. 8:16): ”Her conversation hath no bitterness, nor her company any tediousness.” It is thus evident that the happy man cannot forsake Happiness of his own accord. Moreover, neither can he lose Happiness, through G.o.d taking it away from him. Because, since the withdrawal of Happiness is a punishment, it cannot be enforced by G.o.d, the just Judge, except for some fault; and he that sees G.o.d cannot fall into a fault, since rect.i.tude of the will, of necessity, results from that vision as was shown above (Q. 4, A. 4). Nor again can it be withdrawn by any other agent. Because the mind that is united to G.o.d is raised above all other things: and consequently no other agent can sever the mind from that union. Therefore it seems unreasonable that as time goes on, man should pa.s.s from happiness to misery, and vice versa; because such like vicissitudes of time can only be for such things as are subject to time and movement.
Reply Obj. 1: Happiness is consummate perfection, which excludes every defect from the happy. And therefore whoever has happiness has it altogether unchangeably: this is done by the Divine power, which raises man to the partic.i.p.ation of eternity which transcends all change.
Reply Obj. 2: The will can be directed to opposites, in things which are ordained to the end; but it is ordained, of natural necessity, to the last end. This is evident from the fact that man is unable not to wish to be happy.
Reply Obj. 3: Happiness has a beginning owing to the condition of the partic.i.p.ator: but it has no end by reason of the condition of the good, the partic.i.p.ation of which makes man happy. Hence the beginning of happiness is from one cause, its endlessness is from another.