Caput 102
Chapter 102
Quod beatitudo divina perfecta et singularis est excedens omnem aliam beatitudinem
That God’s happiness is perfect and singular, surpassing all other happiness
Ulterius autem ex praemissis considerari potest beatitudinis divinae excellentia.
Furthermore, from what has been said we are able to consider the excellence of the divine happiness.
Quanto enim aliquid propinquius est beatitudini, tanto perfectius beatum est. Unde, etsi aliquis propter spem beatitudinis obtinendae beatus dicatur, nullo modo sua beatitudo comparatur eius beatitudini qui eam iam actu consecutus est. Propinquissimum autem est beatitudini quod est ipsa beatitudo. Quod de Deo ostensum est. Ipse igitur est singulariter perfecte beatus.
For the nearer a thing is to happiness, the more perfectly is it happy. Hence, although a person be called happy on account of his hope of obtaining happiness, his happiness can in no way be compared to the happiness of one who has already actually obtained it. Now that which is happiness itself is nearest of all to happiness, and this has been proved to be true of God. Therefore, he is singularly and perfectly happy.
Item. Cum delectatio ex amore causetur, ut ostensum est, ubi est maior amor, et maior delectatio in consecutione amati. Sed unumquodque, ceteris paribus, plus se amat quam aliud: cuius signum est quod, quanto aliquid est alicui propinquius, magis naturaliter amatur. Plus igitur delectatur Deus in sua beatitudine, quae est ipsemet, quam alii beati in beatitudine quae non est quod ipsi sunt. Magis igitur desiderium quiescit, et perfectior est beatitudo.
Again. Since joy is caused by love, as was proved where there is greater love, there is greater joy in possessing the thing loved. Now, other things being equal, every being loves itself more than another. A sign of this is that the nearer a thing is to one, the more is it naturally loved. Therefore, God rejoices more in his own happiness, which is himself, than the other blessed in their happiness, which is not themselves. Therefore, his happiness sets his desire more at rest, and is more perfect.
Praeterea. Quod per essentiam est, potius est eo quod per participationem dicitur sicut natura ignis perfectius invenitur in ipso igne quam in rebus ignitis. Deus autem per essentiam suam beatus est. Quod nulli alii competere potest: nihil enim aliud praeter ipsum potest esse summum bonum, ut ex praedictis patere potest; et sic oportet ut quicumque alius ab ipso beatus est, participatione beatus dicatur. Divina igitur beatitudo omnem aliam beatitudinem excedit.
Further. That which is by essence transcends that which is by participation: thus the nature of fire is found to be more perfect in fire itself than in that which is ignited. Now God is happy essentially. And this can apply to no other: for nothing besides him can be the highest good, as may be gathered from what has been said. Hence it follows that whosoever besides him is happy, is happy by participation. Therefore, God’s happiness surpasses all other happiness.
Amplius. Beatitudo in perfecta operatione intellectus consistit, ut ostensum est. Nulla autem alia intellectualis operatio eius operationi comparari potest. Quod patet non solum ex hoc quod est operatio subsistens: sed quia una operatione Deus seipsum ita perfecte intelligit sicut est, et omnia alia, quae sunt et quae non sunt, bona et mala. In aliis autem intelligentibus intelligere ipsum non est subsistens, sed actus subsistentis. Nec ipsum Deum, qui est summum intelligibile, aliquis ita perfecte potest intelligere sicut perfecte est: cum nullius esse perfectum sit sicut esse divinum, nec alicuius operatio possit esse perfectior quam sua substantia. Nec est aliquis alius intellectus qui omnia etiam quae Deus facere potest, cognoscat: quia sic divinam potentiam comprehenderet. Illa etiam quae intellectus alius cognoscit, non omnia una et eadem operatione cognoscit. Incomparabiliter igitur Deus supra omnia beatus est.
Moreover. Happiness consists in the perfect operation of the intellect, as we have proved. Now no other intellectual operation is comparable with his operation. This is evident not only from its being a subsistent operation, but also because by the one operation God understands himself perfectly as he is, as well as all things, both those which are and those which are not, both good and evil. But in other intelligent beings, their act of understanding themselves is not subsistent, but the act of a subsistence. Nor can anyone understand God, the supremely intelligible, as perfectly as he perfectly is, since no one’s being is perfect as the divine being is perfect, and no being’s operation can be more perfect than its substance. Nor is there any other intellect that knows all those things even which God can make, for then it would comprehend the divine power. Moreover, whatever things another intellect knows, it knows them not all by one same operation. Therefore, God is incomparably happy above all things.
Item. Quanto aliquid magis est unitum, tanto eius virtus et bonitas perfectior est. Operatio autem successiva secundum diversas partes temporis dividitur. Nullo igitur modo eius perfectio potest comparari perfectioni operationis quae est absque successione tota simul: et praecipue si non in momento transeat, sed in aeternum maneat. Divinum autem intelligere est absque successione totum simul aeternaliter existens: nostrum autem intelligere successionem habet, inquantum adiungitur ei per accidens continuum et tempus. Divina igitur beatitudo in infinitum excedit humanam: sicut duratio aeternitatis excedit nunc temporis fluens.
Again. The more united a thing is, the more perfect its power and goodness. Now a successive operation is divided according to various portions of time. Therefore, its perfection can in no way be compared with the perfection of that operation which is simultaneously whole without any succession, especially if it does not pass away in an instant but abides eternally. Now the divine act of intelligence is void of succession, since it exists eternally and simultaneously whole, whereas our act of understanding is successive, insofar as it is accidentally connected with continuity and time. Therefore, God’s happiness infinitely surpasses man’s, even as the duration of eternity surpasses the flowing “now” of time.
Adhuc. Fatigatio, et occupationes variae quibus necesse est contemplationem nostram in hac vita interpolari, in qua consistit praecipue humana felicitas, si qua est praesentis vitae; errores, dubitationes, et casus varii quibus subiacet praesens vita; ostendunt omnino incomparabilem esse humanam felicitatem, praecipue huius vitae, divinae beatitudini.
Again. Weariness, the various occupations which in this life must interrupt our contemplation (in which especially consists human happiness, if there be any in this life), errors, doubts, and the various misfortunes to which the present life is subject—all these show that human happiness, especially in this life, cannot bear comparison with the happiness of God.
Amplius. Perfectio divinae beatitudinis considerari potest ex hoc quod omnes beatitudines complectitur secundum perfectissimum modum. De contemplativa quidem felicitate, habet perfectissimam sui et aliorum perpetuam considerationem. De activa vero, non vitae unius hominis, aut domus aut civitatis aut regni, sed totius universi gubernationem.
Moreover. The perfection of the divine happiness may be gathered from the fact that it comprises all manner of happiness in the most perfect way. In regard to contemplative happiness, it contains the most perfect everlasting consideration of himself and other things. In regard to active happiness, it comprises the governance, not of one man’s life, or of one household or city or kingdom, but of the whole universe.
Falsa etiam felicitas et terrena non habet nisi quandam umbram illius perfectissimae felicitatis. Consistit enim in quinque, secundum Boetium: scilicet in voluptate, divitiis, potestate, dignitate et fama. Habet autem Deus excellentissimam delectationem de se, et universale gaudium de omnibus bonis, absque contrarii admixtione. Pro divitiis vero habet omnimodam sufficientiam in seipso omnium bonorum, ut supra ostensum est. Pro potestate habet infinitam virtutem. Pro dignitate habet omnium entium primatum et regimen. Pro fama habet admirationem omnis intellectus ipsum utcumque cognoscentis.
False and earthly happiness is but a shadow of that most perfect happiness. For it consists of five things, according to Boethius: namely, pleasure, wealth, power, honor, and renown. But God has the most supreme pleasure in himself, and universal joy in all good things, without any admixture of the contrary. For wealth he possesses in himself an all-sufficiency of all good things, as we have proved above. For power he has infinite might. For honor he has supremacy and governance over all things. For renown he has the admiration of every intellect which knows him in any degree whatever.
Ipsi igitur qui singulariter beatus est, honor sit et gloria in saecula saeculorum. Amen.
Thus, to him who is singularly happy, be honor and glory forever and ever. Amen.