Summa contra Gentiles3.63 Chapter LXIII. How in that ultimate happiness man’s every desire is fulfilled

It is evident from what has been said, that in this happy state which results from the divine vision, man’s every desire is fulfilled, according to Ps. cil. 5, Who satisfieth thy desive with good things, and his every end achieved. This is clear to anyone who considers man’s various desires in kind.

There is a desire in man, as an intellectual being, to know the truth: and men pursue this desire by the study of the contemplative life. And this will be most clearly fulfilled in that vision, when the intellect by gazing on the First Truth will know all that it naturally desires to know, as we have proved above."

There is also a desire in man as a rational being capable of regulating things beneath him: and he pursues this desire in the occupations of the active and civic life. The chief object of this desire is that man’s entire life be regulated in accord with reason, to wit, that he may live according to—virtue: because the end of every virtuous man in all his actions is the good of his own virtue, that of the brave man, for instance, that he may act bravely. Now this desire will—then be wholly fulfilled: because the reason will be right—vigorous, being enlightened with the very light of God lest it stray from righteousness.

Consequent to his life as a citizen, there are also certain goods that man needs for his civic actions. Suchis a position to the highest position of honour, because in a way, they are united to God, as we have proved above.! Hence, even as There is another desirable thing consequent to the civic by this vision the Blessed become well known, not in the in the most true knowledge both of God and of all the There is yet another desirable thing in the civic life, and this is riches; through inordinate desire of which men become who contains the perfection of all goods. Hence it is said (Wis. vil. 11): All good things came to me together with her: wherefore it is said again (Ps. cxi. 3): Glory and wealth shall be in his house.

There is a third desire in man, common to him and other animals, namely the desire for the enjoyment of pleasure: and this men pursue especially by leading a voluptuous life, and through lack of moderation become intemperate and incontinent. Now in that vision there is the most perfect pleasure, all the more perfect than sensuous pleasure, as the intellect is above the senses; as the good in which we shall delight surpasses all sensible good, is more penetrating, Chi li. ahr Lita ae ez and more continuously delightful; and as that pleasure is freer from all alloy of sorrow, or trouble of anxiety: whereof it is said (Ps. xxxv. 9): They shall be inebriated with the plenty of Thy house, and Thou shalt make them drink of the torrent of Thy pleasure. There is also the natural desire, common to all things, whereby all things seek to be preserved in their being, as far as possible: and through lack of moderation in this desire, men become timorous, and spare themselves overmuch in the matter of labour. This desire will be altogether fulfilled when the Blessed obtain perfect immortality, and security from all evil, according to Is. xlix. 10 and Apoc. xxl. 4: They shall no more hunger or thirst, neither shall the sun fall on them, nor any heat. Itis therefore evident that intellectual substances by seeing God attain to true beatitude, when their every desire is satisfied, and when there is a sufficiency of all good things, as is required for happiness, as Aristotle says (10 Ethic. vii. 3). Hence Boethius says (3 De Consol.) that happiness is a state of life made perfect by the accumulation of all goods.

In this life there is nothing so like this ultimate and perfect happiness as the life of those who contemplate the truth, as far as possible here below. Hence the philosophers who were unable to obtain full knowledge of that final beatitude, placed man’s ultimate happiness in that contemplation which is possible during this life. For this reason too, Holy Writ commends the contemplative rather than other forms of life, when our Lord said (Luke x. 42): Mary hath chosen the better part, namely the contemplation of truth, which shall not be taken from her. For contemplation of truth begins in this life, but will be consummated in the life tocome: while the active and civic life does not transcend the