Whether man attains happiness through the action of some higher creature?
Objection 1: It would seem that man can be made happy through the action of some higher creature, viz. an angel. For since we observe a twofold order in things---one, of the parts of the universe to one another, the other, of the whole universe to a good which is outside the universe; the former order is ordained to the second as to its end (Metaph. xii, 10). Thus the mutual order of the parts of an army is dependent on the order of the parts of an army is dependent on the order of the whole army to the general. But the mutual order of the parts of the universe consists in the higher creatures acting on the lower, as stated in the FP, Q 109, A 2: while happiness consists in the order of man to a good which is outside the universe, i.e. God. Therefore man is made happy, through a higher creature, viz. an angel, acting on him.
Objection 2: Further, that which is such in potentiality, can be reduced to act, by that which is such actually: thus what is potentially hot, is made actually hot, by something that is actually hot. But man is potentially happy. Therefore he can be made actually happy by an angel who is actually happy.
Objection 3: Further, Happiness consists in an operation of the intellect as stated above (Q 3, A 4). But an angel can enlighten man's intellect as shown in the FP, Q 111, A 1. Therefore an angel can make a man happy.
On the contrary, It is written (Ps. 83:12): "The Lord will give grace and glory."
I answer that, Since every creature is subject to the laws of nature, from the very fact that its power and action are limited: that which surpasses created nature, cannot be done by the power of any creature. Consequently if anything need to be done that is above nature, it is done by God immediately; such as raising the dead to life, restoring sight to the blind, and such like. Now it has been shown above (A 5) that Happiness is a good surpassing created nature. Therefore it is impossible that it be bestowed through the action of any creature: but by God alone is man made happy, if we speak of perfect Happiness. If, however, we speak of imperfect happiness, the same is to be said of it as of the virtue, in whose act it consists.
Reply to Objection 1: It often happens in the case of active powers ordained to one another, that it belongs to the highest power to reach the last end, while the lower powers contribute to the attainment of that last end, by causing a disposition thereto: thus to the art of sailing, which commands the art of shipbuilding, it belongs to use a ship for the end for which it was made. Thus, too, in the order of the universe, man is indeed helped by the angels in the attainment of his last end, in respect of certain preliminary dispositions thereto: whereas he attains the last end itself through the First Agent, which is God.
Reply to Objection 2: When a form exists perfectly and naturally in something, it can be the principle of action on something else: for instance a hot thing heats through heat. But if a form exist in something imperfectly, and not naturally, it cannot be the principle whereby it is communicated to something else: thus the "intention" of color which is in the pupil, cannot make a thing white; nor indeed can everything enlightened or heated give heat or light to something else; for if they could, enlightening and heating would go on to infinity. But the light of glory, whereby God is seen, is in God perfectly and naturally; whereas in any creature, it is imperfectly and by likeness or participation. Consequently no creature can communicate its Happiness to another.
Reply to Objection 3: A happy angel enlightens the intellect of a man or of a lower angel, as to certain notions of the Divine works: but not as to the vision of the Divine Essence, as was stated in the FP, Q 106, A 1: since in order to see this, all are immediately enlightened by God.
I–II · Q. 5, Art. 7: Whether any good works are necessary that man may receive happiness from God?
Whether any good works are necessary that man may receive happiness from God?
Objection 1: It would seem that no works of man are necessary that he may obtain Happiness from God. For since God is an agent of infinite power, He requires before acting, neither matter, nor disposition of matter, but can forthwith produce the whole effect. But man's works, since they are not required for Happiness, as the efficient cause thereof, as stated above (A 6), can be required only as dispositions thereto. Therefore God who does not require dispositions before acting, bestows Happiness without any previous works.
Objection 2: Further, just as God is the immediate cause of Happiness, so is He the immediate cause of nature. But when God first established nature, He produced creatures without any previous disposition or action on the part of the creature, but made each one perfect forthwith in its species. Therefore it seems that He bestows Happiness on man without any previous works.
Objection 3: Further, the Apostle says (Rom. 4:6) that Happiness is of the man "to whom God reputeth justice without works." Therefore no works of man are necessary for attaining Happiness.
On the contrary, It is written (Jn. 13:17): "If you know these things, you shall be blessed if you do them." Therefore Happiness is obtained through works.
I answer that, Rectitude of the will, as stated above (Q 4, A 4), is necessary for Happiness; since it is nothing else than the right order of the will to the last end; and it is therefore necessary for obtaining the end, just as the right disposition of matter, in order to receive the form. But this does not prove that any work of man need precede his Happiness: for God could make a will having a right tendency to the end, and at the same time attaining the end; just as sometimes He disposes matter and at the same time introduces the form. But the order of Divine wisdom demands that it should not be thus; for as is stated in De Coel. ii, 12, "of those things that have a natural capacity for the perfect good, one has it without movement, some by one movement, some by several." Now to possess the perfect good without movement, belongs to that which has it naturally: and to have Happiness naturally belongs to God alone. Therefore it belongs to God alone not to be moved towards Happiness by any previous operation. Now since Happiness surpasses every created nature, no pure creature can becomingly gain Happiness, without the movement of operation, whereby it tends thereto. But the angel, who is above man in the natural order, obtained it, according to the order of Divine wisdom, by one movement of a meritorious work, as was explained in the FP, Q 62, A 5; whereas man obtains it by many movements of works which are called merits. Wherefore also according to the Philosopher (Ethic. i, 9), happiness is the reward of works of virtue.
Reply to Objection 1: Works are necessary to man in order to gain Happiness; not on account of the insufficiency of the Divine power which bestows Happiness, but that the order in things be observed.
Reply to Objection 2: God produced the first creatures so that they are perfect forthwith, without any previous disposition or operation of the creature; because He instituted the first individuals of the various species, that through them nature might be propagated to their progeny. In like manner, because Happiness was to be bestowed on others through Christ, who is God and Man, "Who," according to Heb. 2:10, "had brought many children into glory"; therefore, from the very beginning of His conception, His soul was happy, without any previous meritorious operation. But this is peculiar to Him: for Christ's merit avails baptized children for the gaining of Happiness, though they have no merits of their own; because by Baptism they are made members of Christ.
Reply to Objection 3: The Apostle is speaking of the Happiness of Hope, which is bestowed on us by sanctifying grace, which is not given on account of previous works. For grace is not a term of movement, as Happiness is; rather is it the principle of the movement that tends towards Happiness.