Whether Happiness Consists in the Knowledge of Separate Substances,
Namely, Angels?
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.
Obj. 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.
Obj. 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 (A. 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 First Part (Q. 44, A. 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 Obj. 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 Obj. 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 the
First Part (Q. 90, A. 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 First Part (Q. 111, A. 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 Obj. 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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