and prudence; and quiet also from tumults, to which end all rules of civil life are ordained; and so, if rightly conceived, all human business seems to serve the contemplation of truth. Nor is it possible for the final felicity of man to consist in the contemplation which is confined to an intelligence of beginnings (principiorum), which is most imperfect and general (universalis), containing a knowledge of things potentially: it is the beginning, not the end of human study. Nor can that felicity lie in the contemplation of the sciences, which pertain to the lowest things, since felicity ought to lie in the action of the intelligence in relationship to the noblest intelligible verities. It remains that man's final felicity consists in the contemplation of wisdom pursuant to a consideration of things divine. From which it also is evident by the way of induction, what was before proved by arguments, that the final felicity of man consists only in contemplation of God."[1]
Having reached this central conclusion of the Contra Gentiles, as well as of the Summa theologiae, Thomas proceeds to trim it further, so as clearly to differentiate that knowledge of God in which lies the ultimate felicity of intelligent beings from other ways of knowing God, which do not fully represent this supreme and final bliss. He first excludes the sort of common and confused knowledge of God, which almost all men draw from observing the natural order of things; then he shuts out the knowledge of God derived from logical demonstration, through which, indeed, one rather approaches a proper knowledge of Him;[2] next, he will not admit that supreme felicity lies in the cognition of God through faith; since that is still imperfect. This felicity consists in seeing[3] the divine essence, an impossibility in this life, when we see as in a glass. The supreme felicity is attainable only after death. Hereupon Thomas continues with the very crucial discussion of the capacity of the rational creature to know God. But instead of following him further in the Contra Gentiles, we will rather turn to his final presentation of this question in his Summa theologiae.
- ↑ Sum. Phil. contra Gentiles, iii. 37.
- ↑ One cannot avoid applying the masculine pronouns to God, and to the angels also. But, of course, this is a mere convenience of speech. Thomas ascribes no sex either to God or the angels.
- ↑ It will, of course, be borne in mind, that Thomas's use of videre and visio to express man's perception of God's essential nature, does not mean a physical but an intellectual seeing.
