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Objection 1: It would seem that man's happiness consists in the
knowledge of separate substances, namely, angels. For Gregory says
in a homily (xxvi in Evang.): "It avails nothing to take part in
the feasts of men, if we fail to take part in the feasts of angels";
by which he means final happiness. But we can take part in the feasts
of the angels by contemplating them. Therefore it seems that man's
final happiness consists in contemplating the angels.
Objection 2: Further, the final perfection of each thing is for it
to be united to its principle: wherefore a circle is said to be a
perfect figure, because its beginning and end coincide. But the
beginning of human knowledge is from the angels, by whom men are
enlightened, as Dionysius says (Coel. Hier. iv). Therefore the
perfection of the human intellect consists in contemplating the angels.
Objection 3: Further, each nature is perfect, when united to a
higher nature; just as the final perfection of a body is to be united
to the spiritual nature. But above the human intellect, in the
natural order, are the angels. Therefore the final perfection of the
human intellect is to be united to the angels by contemplation.
On the contrary, It is written (Jer. 9:24): "Let him that
glorieth, glory in this, that he understandeth and knoweth Me."
Therefore man's final glory or happiness consists only in the
knowledge of God.
I answer that, As stated above (Article 6), man's perfect
happiness consists not in that which perfects the intellect by some
participation, but in that which is so by its essence. Now it is
evident that whatever is the perfection of a power is so in so far as
the proper formal object of that power belongs to it. Now the proper
object of the intellect is the true. Therefore the contemplation of
whatever has participated truth, does not perfect the intellect with
its final perfection. Since, therefore, the order of things is the
same in being and in truth (Metaph ii, 1); whatever are beings by
participation, are true by participation. Now angels have being by
participation: because in God alone is His Being His Essence, as
shown in the FP, Question 44, Article 1. It follows that
contemplation of Him makes man perfectly happy. However, there is no
reason why we should not admit a certain imperfect happiness in the
contemplation of the angels; and higher indeed than in the
consideration of speculative science.
Reply to Objection 1: We shall take part in the feasts of the
angels, by contemplating not only the angels, but, together with
them, also God Himself.
Reply to Objection 2: According to those that hold human souls to
be created by the angels, it seems fitting enough, that man's
happiness should consist in the contemplation of the angels, in the
union, as it were, of man with his beginning. But this is
erroneous, as stated in FP, Question 90, Article 3.
Wherefore the final perfection of the human intellect is by union with
God, Who is the first principle both of the creation of the soul and
of its enlightenment. Whereas the angel enlightens as a minister, as
stated in the FP, Question 111, Article 2, ad 2.
Consequently, by his ministration he helps man to attain to
happiness; but he is not the object of man's happiness.
Reply to Objection 3: The lower nature may reach the higher in two
ways. First, according to a degree of the participating power: and
thus man's final perfection will consist in his attaining to a
contemplation such as that of the angels. Secondly, as the object is
attained by the power: and thus the final perfection of each power is
to attain that in which is found the fulness of its formal object.
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