Therefore there can be nothing voluntary when the act of the will ceases. As to that Good itself, Which is the object and cause of Happiness, one Happiness cannot be greater than another, since there is but one Sovereign Good, namely, God, by enjoying Whom, men are made happy. In another way nature in man may be considered as something marked off from reason, namely, that element which is common to man and other animals, especially that which is not subject to reason; and in this way what appertains to the preservation of the body, either in the individual, as food, drink, sleep, and the like, or in the species, as the intercourse of the sexes, is said to be naturally pleasant to man. Does every circumstance that makes an action better or worse, place the moral action in the speciesof good or evil? The third reason is because, since voluntary actions receive their species from the end, as stated above A. Therefore happiness consists in an operation of the will. For if we understand it simply of all that man desires by his natural appetite, thus it is true that he who has all that he desires, is happy: since nothing satisfies man's natural desire, except the perfect good which is Happiness.
Now just as the ship is entrusted to the captain that he may steer its course, so man is given over to his will and reason; according to Ecclus. Therefore desire cannot go out to two things as if each were its perfect good. Now the proper object of the intellect is the true. Therefore one man's Happiness cannot be surpassed by another's. Thirdly, the same appears from this, that in the contemplative life man is partaker with his betters, namely, with God and the angels, to whom he is assimilated by happiness: but in what concerns the active life other animals also after a fashion are partakers with men, albeit imperfectly.
Experience now by using your smartphone and access to NovelOnlineFull. Now naturally man desires to retain the good which he has got, and to obtain security for retaining it: otherwise he must needs be afflicted by fear of losing it, or grief at the certainty of the loss. It presents the reasoning for almost all points of Christian theology in the West. On the contrary, Isidore says Etym. Is the evil that comes by nature an object of fear? Objection 1: It would seem that in happiness, delight ranks before vision.
So then in the happiness of God, Who, in understanding his Essence, comprehends It, is higher than that of a man or angel who sees It indeed, but comprehends It not. Now this is threefold: external goods, goods of the body, and goods of the soul. Is passion rather in the sensitive appetite, or in the intellectual appetite, otherwise called the will? Another union is essentially love itself; and this is union of hearts: which is likened to substantial union, inasmuch as the lover is to the object of his love as to himself in the love of friendship; as to something belonging to himself in the love of desire. If therefore the happiness of man is considered in its cause or object, in that way it is something uncreated; but if it is considered in essence, in that way happiness is a created thing. The present life is liable to many evils that cannot be avoided, ignorance on the part of the intellect, inordinate affection on the part of the desire, and manifold penal inflictions on the part of the body.
And therefore we must say that for happiness in every way perfect there is requisite a perfect disposition of body, as well antecedently as consequently. For all men do not agree save in that which is natural to them. But final Happiness prepared for the saints, surpasses the intellect and will of man; for the Apostle says 1 Cor. And so it is with an intelligible end. Ergo lex nova est lex scripta.
But Happiness consists in the most perfect operation of the intellect. And this belongs to few. Praeterea, servitus inter homines est naturalis, quidam enim sunt naturaliter servi, ut philosophus probat, in I Polit. Is almsgiving an act of charity? Of the Connection of Virtues 66. The Translator has added notes, which may sometimes serve to guard against dangerous misinterpretation. But we can take part in the feasts of the angels by contemplating them.
Is heresy a species of unbelief? Nevertheless justice tends to make man repay God as much as he can, by subjecting his mind to Him entirely. Secondly it is taken as a sentence: and then no act of the will is affirmed. Hence not every circumstance that makes an addition in point of goodness or malice, alters the species of the act. Of Original Sin, As to Its Essence 83. Is sin aggravated by circumstances? On the contrary, Isidore says Etym.
Now angels have being by participation: because in God alone is His Being His Essence, as shown in the First Part Q. For since happiness is man's last end, it must consist in that which has the greatest hold on man's affections. Which would be the case were it to tend to several diverse objects as last ends, as has been shown above ad 2. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. Now the universe of creatures, to which man is compared as part to whole, is not the last end, but is ordained to God, as to its last end. Is the company of friends requisite for happiness? Therefore happiness consists in an operation of the senses also.