Thomas Aquinas - Summa Theologica, Part I-II (Pars Prima Secundae)

(6) Whether any perfection of the body is necessary?

(7) Whether any external goods are necessary?

(8) Whether the fellowship of friends is necessary? ________________________

FIRST ARTICLE [I-II, Q. 4, Art. 1]

Whether Delight Is Required for Happiness?

Objection 1: It would seem that delight is not required for happiness. For Augustine says (De Trin. i, 8) that "vision is the entire reward of faith." But the prize or reward of virtue is happiness, as the Philosopher clearly states (Ethic. i, 9). Therefore nothing besides vision is required for happiness.

Obj. 2: Further, happiness is "the most self-sufficient of all goods," as the Philosopher declares (Ethic. i, 7). But that which needs something else is not self-sufficient. Since then the essence of happiness consists in seeing God, as stated above (Q. 3, A. 8); it seems that delight is not necessary for happiness.

Obj. 3: Further, the "operation of bliss or happiness should be unhindered" (Ethic. vii, 13). But delight hinders the operation of the intellect: since it destroys the estimate of prudence (Ethic. vi, 5). Therefore delight is not necessary for happiness.

On the contrary, Augustine says (Confess. x, 23) that happiness is "joy in truth."

I answer that, One thing may be necessary for another in four ways. First, as a preamble and preparation to it: thus instruction is necessary for science. Secondly, as perfecting it: thus the soul is necessary for the life of the body. Thirdly, as helping it from without: thus friends are necessary for some undertaking. Fourthly, as something attendant on it: thus we might say that heat is necessary for fire. And in this way delight is necessary for happiness. For it is caused by the appetite being at rest in the good attained. Wherefore, since happiness is nothing else but the attainment of the Sovereign Good, it cannot be without concomitant delight.

Reply Obj. 1: From the very fact that a reward is given to anyone, the will of him who deserves it is at rest, and in this consists delight. Consequently, delight is included in the very notion of reward.

Reply Obj. 2: The very sight of God causes delight. Consequently, he who sees God cannot need delight.

Reply Obj. 3: Delight that is attendant upon the operation of the intellect does not hinder it, rather does it perfect it, as stated in Ethic. x, 4: since what we do with delight, we do with greater care and perseverance. On the other hand, delight which is extraneous to the operation is a hindrance thereto: sometimes by distracting the attention because, as already observed, we are more attentive to those things that delight us; and when we are very attentive to one thing, we must needs be less attentive to another: sometimes on account of opposition; thus a sensual delight that is contrary to reason, hinders the estimate of prudence more than it hinders the estimate of the speculative intellect. ________________________

SECOND ARTICLE [I-II, Q. 4, Art. 2]

Whether in Happiness Vision Ranks Before Delight?

Objection 1: It would seem that in happiness, delight ranks before vision. For "delight is the perfection of operation" (Ethic. x, 4). But perfection ranks before the thing perfected. Therefore delight ranks before the operation of the intellect, i.e. vision.

Obj. 2: Further, that by reason of which a thing is desirable, is yet more desirable. But operations are desired on account of the delight they afford: hence, too, nature has adjusted delight to those operations which are necessary for the preservation of the individual and of the species, lest animals should disregard such operations. Therefore, in happiness, delight ranks before the operation of the intellect, which is vision.

Obj. 3: Further, vision corresponds to faith; while delight or enjoyment corresponds to charity. But charity ranks before faith, as the Apostle says (1 Cor. 13:13). Therefore delight or enjoyment ranks before vision.

On the contrary, The cause is greater than its effect. But vision is the cause of delight. Therefore vision ranks before delight.

I answer that, The Philosopher discusses this question (Ethic. x, 4), and leaves it unsolved. But if one consider the matter carefully, the operation of the intellect which is vision, must needs rank before delight. For delight consists in a certain repose of the will. Now that the will finds rest in anything, can only be on account of the goodness of that thing in which it reposes. If therefore the will reposes in an operation, the will's repose is caused by the goodness of the operation. Nor does the will seek good for the sake of repose; for thus the very act of the will would be the end, which has been disproved above (Q. 1, A. 1, ad 2;Q. 3, A. 4): but it seeks to be at rest in the operation, because that operation is its good. Consequently it is evident that the operation in which the will reposes ranks before the resting of the will therein.

Reply Obj. 1: As the Philosopher says (Ethic. x, 4) "delight perfects operation as vigor perfects youth," because it is a result of youth. Consequently delight is a perfection attendant upon vision; but not a perfection whereby vision is made perfect in its own species.

Reply Obj. 2: The apprehension of the senses does not attain to the universal good, but to some particular good which is delightful. And consequently, according to the sensitive appetite which is in animals, operations are sought for the sake of delight. But the intellect apprehends the universal good, the attainment of which results in delight: wherefore its purpose is directed to good rather than to delight. Hence it is that the Divine intellect, which is the Author of nature, adjusted delights to operations on account of the operations. And we should form our estimate of things not simply according to the order of the sensitive appetite, but rather according to the order of the intellectual appetite.

Reply Obj. 3: Charity does not seek the beloved good for the sake of delight: it is for charity a consequence that it delights in the good gained which it loves. Thus delight does not answer to charity as its end, but vision does, whereby the end is first made present to charity. ________________________

THIRD ARTICLE [I-II, Q. 4, Art. 3]

Whether Comprehension Is Necessary for Happiness?

Objection 1: It would seem that comprehension is not necessary for happiness. For Augustine says (Ad Paulinam de Videndo Deum; [*Cf. Serm. xxxciii De Verb. Dom.]): "To reach God with the mind is happiness, to comprehend Him is impossible." Therefore happiness is without comprehension.

Obj. 2: Further, happiness is the perfection of man as to his intellective part, wherein there are no other powers than the intellect and will, as stated in the First Part (QQ. 79 and following). But the intellect is sufficiently perfected by seeing God, and the will by enjoying Him. Therefore there is no need for comprehension as a third.

Obj. 3: Further, happiness consists in an operation. But operations are determined by their objects: and there are two universal objects, the true and the good: of which the true corresponds to vision, and good to delight. Therefore there is no need for comprehension as a third.

On the contrary, The Apostle says (1 Cor. 9:24): "So run that you may comprehend [Douay: 'obtain']." But happiness is the goal of the spiritual race: hence he says (2 Tim. 4:7, 8): "I have fought a good fight, I have finished my course, I have kept the faith; as to the rest there is laid up for me a crown of justice." Therefore comprehension is necessary for Happiness.

I answer that, Since Happiness consists in gaining the last end, those things that are required for Happiness must be gathered from the way in which man is ordered to an end. Now man is ordered to an intelligible end partly through his intellect, and partly through his will: through his intellect, in so far as a certain imperfect knowledge of the end pre-exists in the intellect: through the will, first by love which is the will's first movement towards anything; secondly, by a real relation of the lover to the thing beloved, which relation may be threefold. For sometimes the thing beloved is present to the lover: and then it is no longer sought for. Sometimes it is not present, and it is impossible to attain it: and then, too, it is not sought for. But sometimes it is possible to attain it, yet it is raised above the capability of the attainer, so that he cannot have it forthwith; and this is the relation of one that hopes, to that which he hopes for, and this relation alone causes a search for the end. To these three, there are a corresponding three in Happiness itself. For perfect knowledge of the end corresponds to imperfect knowledge; presence of the end corresponds to the relation of hope; but delight in the end now present results from love, as already stated (A. 2, ad 3). And therefore these three must concur with Happiness; to wit, vision, which is perfect knowledge of the intelligible end; comprehension, which implies presence of the end; and delight or enjoyment, which implies repose of the lover in the object beloved.