Chapter 63 — How in that ultimate happiness man’s every desire is fulfilled

It is evident from what has been said that man’s every desire is fulfilled in this happy state which results from the divine vision, who satisfies your desire with good things (Ps 103[102]:5), 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; men pursue this desire by the study of the contemplative life. And this will be most clearly fulfilled in that vision, when the intellect will know all that it naturally desires to know by gazing on the first truth, as we have proved above. (Ch. 59.)

There is also a desire in man as a rational being capable of regulating things beneath him; 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, so 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 (for instance, that of the brave man is that he may act bravely). Now this desire will then be wholly fulfilled, because the reason will be completely 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. Such is a position of honor, through inordinate desire of which men become proud and ambitious. Now by this vision men are raised to the highest position of honor, because they are united to God in a way, as we have proved above. (Ch. 51.) Hence, even as God himself is the king of ages, (1 Timothy 1:17.) so the blessed united to him are said to be kings: They shall reign with Christ (Rev 20:6).

There is another desirable thing consequent to the civic life, and this is to be well known; through inordinate desire of this men are said to be desirous of vain glory. Now by this vision the blessed become well known—not in the opinion of men, who can both deceive and be deceived, but in the most true knowledge both of God and of all the blessed. Hence this happiness is many times described as glory in Sacred Scripture: The saints will exult in glory (Ps 149:5).

There is yet another desirable thing in the civic life, and this is riches; through inordinate desire of which men become illiberal and unjust. Now in that happy state there is a sufficiency of all goods, inasmuch as the blessed enjoy him who contains the perfection of all goods. Hence it is said: All good things came to me along with her (Wis 7:11). And again: Wealth and riches are in his house (Ps 112[111]:3).

There is a third desire in man, common to him and other animals, namely, the desire for the enjoyment of pleasure. And men especially pursue this 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, and more continuously delightful; and as that pleasure is freer from all alloy of sorrow, or trouble of anxiety. Of this it is said: They shall be inebriated with the plenty of your house, and you shall make them drink of the torrent of your pleasure (Ps 35:9).

There is also the natural desire, common to all things, whereby all things seek to be preserved in their being, as far as possible. Through lack of moderation in this desire, men become timorous, and spare themselves overmuch in the matter of labor. This desire will be altogether fulfilled when the blessed obtain perfect immortality, and security from all evil, according to Isaiah 49:10 and Revelation 21:4: (Revelations 7:16.) They shall not hunger or thirst; neither scorching wind nor sun shall smite them.

It is therefore evident that intellectual substances attain to true beatitude by seeing God, when their every desire is satisfied, and when there is a sufficiency of all good things, as is required for happiness, as Aristotle says. (Nicomachean Ethics 10.7, [3].) Hence Boethius says that happiness is a state of life made perfect by the accumulation of all goods. (Boethius, On the Consolation of Philosophy, bk. 3.)

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, Sacred Scripture commends the contemplative rather than other forms of life, when our Lord said: Mary has chosen the better part, namely, the contemplation of truth, which shall not be taken from her (Luke 10:42). For contemplation of truth begins in this life, but will be consummated in the life to come, while the active and civic life does not transcend the limits of this life.

Providence