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Objection 1: It seems that the divine beatitude does not embrace all
other beatitudes. For there are some false beatitudes. But nothing
false can be in God. Therefore the divine beatitude does not embrace
all other beatitudes.
Objection 2: Further, a certain beatitude, according to some,
consists in things corporeal; as in pleasure, riches, and such like.
Now none of these have to do with God, since He is incorporeal.
Therefore His beatitude does not embrace all other beatitudes.
On the contrary, Beatitude is a certain perfection. But the divine
perfection embraces all other perfection, as was shown above
(Question 4, Article 2). Therefore the divine beatitude
embraces all other beatitudes.
I answer that, Whatever is desirable in whatsoever beatitude,
whether true or false, pre-exists wholly and in a more eminent degree
in the divine beatitude. As to contemplative happiness, God
possesses a continual and most certain contemplation of Himself and of
all things else; and as to that which is active, He has the
governance of the whole universe. As to earthly happiness, which
consists in delight, riches, power, dignity, and fame, according to
Boethius (De Consol. iii, 10), He possesses joy in Himself
and all things else for His delight; instead of riches He has that
complete self-sufficiency, which is promised by riches; in place of
power, He has omnipotence; for dignities, the government of all
things; and in place of fame, He possesses the admiration of all
creatures.
Reply to Objection 1: A particular kind of beatitude is false
according as it falls short of the idea of true beatitude; and thus it
is not in God. But whatever semblance it has, howsoever slight, of
beatitude, the whole of it pre-exists in the divine beatitude.
Reply to Objection 2: The good that exists in things corporeal in a
corporeal manner, is also in God, but in a spiritual manner.
We have now spoken enough concerning what pertains to the unity of the
divine essence.
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