Whether Perfection of the Body Is Necessary for Happiness?
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 (Q. 2) that Happiness does
not consist in bodily goods. Therefore no perfect disposition of the
body is necessary for man's Happiness.
Obj. 2: Further, man's Happiness consists in the vision of the Divine
Essence, as shown above (Q. 3, A. 8). But the body has no part in
this operation, as shown above (A. 5). Therefore no disposition of
the body is necessary for Happiness.
Obj. 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 (John 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 (Isa. 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 the 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 Obj. 1: Happiness does not consist in bodily good as its
object: but bodily good can add a certain charm and perfection to
Happiness.
Reply Obj. 2: Although the body has no 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 Obj. 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 (Suppl., Q. 82, seqq.).
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