Whether Man's Happiness Consists in Fame or Glory?
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 (Rom. 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.
Obj. 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.
Obj. 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 Obj. 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" [*St. Thomas joins Mk. 8:38
with Luke 12:8 owing to a possible variant in his text, or to the
fact that he was quoting from memory].
Reply Obj. 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 Obj. 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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