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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 (Question 2) that
Happiness does not consist in bodily goods. Therefore no perfect
disposition of the body is necessary for man's Happiness.
Objection 2: Further, man's Happiness consists in the vision of
the Divine Essence, as shown above (Question 3, Article 8).
But the body has not part in this operation, as shown above (Article
5). Therefore no disposition of the body is necessary for
Happiness.
Objection 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 (Jn. 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 God, but also that their bodies shall be
well-disposed; for it is written (Is. 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 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 "God gave the soul such a powerful nature that from
its exceeding fulness of happiness the vigor of incorruption overflows
into the lower nature."
Reply to Objection 1: Happiness does not consist in bodily good as
its object: but bodily good can add a certain charm and perfection to
Happiness.
Reply to Objection 2: Although the body has not part in that
operation of the intellect whereby the Essence of God 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 to Objection 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 (SS, Question 82,
seqq.).
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