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Objection 1: It would seem that man's happiness consists in glory.
For happiness seems to consist in that which is paid to the saints for
the trials they have undergone in the world. But this is glory: for
the Apostle says (Rm. 8:18): "The sufferings of this time
are not worthy to be compared with the glory to come, that shall be
revealed in us." Therefore happiness consists in glory.
Objection 2: Further, good is diffusive of itself, as stated by
Dionysius (Div. Nom. iv). But man's good is spread abroad in
the knowledge of others by glory more than by anything else: since,
according to Ambrose [Augustine, Contra Maxim. Arian. ii.
13], glory consists "in being well known and praised." Therefore
man's happiness consists in glory.
Objection 3: Further, happiness is the most enduring good. Now
this seems to be fame or glory; because by this men attain to eternity
after a fashion. Hence Boethius says (De Consol. ii): "You
seem to beget unto yourselves eternity, when you think of your fame in
future time." Therefore man's happiness consists in fame or glory.
On the contrary, Happiness is man's true good. But it happens that
fame or glory is false: for as Boethius says (De Consol. iii),
"many owe their renown to the lying reports spread among the people.
Can anything be more shameful? For those who receive false fame,
must needs blush at their own praise." Therefore man's happiness
does not consist in fame or glory.
I answer that, Man's happiness cannot consist in human fame or
glory. For glory consists "in being well known and praised," as
Ambrose [Augustine, Contra Maxim. Arian. ii, 13] says.
Now the thing known is related to human knowledge otherwise than to
God's knowledge: for human knowledge is caused by the things known,
whereas God's knowledge is the cause of the things known. Wherefore
the perfection of human good, which is called happiness, cannot be
caused by human knowledge: but rather human knowledge of another's
happiness proceeds from, and, in a fashion, is caused by, human
happiness itself, inchoate or perfect. Consequently man's happiness
cannot consist in fame or glory. On the other hand, man's good
depends on God's knowledge as its cause. And therefore man's
beatitude depends, as on its cause, on the glory which man has with
God; according to Ps. 90:15,16: "I will deliver him, and
I will glorify him; I will fill him with length of days, and I will
show him my salvation."
Furthermore, we must observe that human knowledge often fails,
especially in contingent singulars, such as are human acts. For this
reason human glory is frequently deceptive. But since God cannot be
deceived, His glory is always true; hence it is written (2 Cor.
10:18): "He . . . is approved . . . whom God
commendeth."
Reply to Objection 1: The Apostle speaks, then, not of the glory
which is with men, but of the glory which is from God, with His
Angels. Hence it is written (Mk. 8:38): "The Son of Man
shall confess him in the glory of His Father, before His angels".
Reply to Objection 2: A man's good which, through fame or glory,
is in the knowledge of many, if this knowledge be true, must needs be
derived from good existing in the man himself: and hence it presupposes
perfect or inchoate happiness. But if the knowledge be false, it does
not harmonize with the thing: and thus good does not exist in him who
is looked upon as famous. Hence it follows that fame can nowise make
man happy.
Reply to Objection 3: Fame has no stability; in fact, it is
easily ruined by false report. And if sometimes it endures, this is
by accident. But happiness endures of itself, and for ever.
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