Summa Theologica I, q. 26: Of the Divine Beatitude
Article 3. Whether God is the beatitude of each of the blessed?
Objection 1It seems that God is the beatitude of each of the blessed. For God is the supreme good, as was said above (Q[6], AA[2],4). But it is quite impossible that there should be many supreme goods, as also is clear from what has been said above (Q[11], A[3]). Therefore, since it is of the essence of beatitude that it should be the supreme good, it seems that beatitude is nothing else but God Himself.
Objection 2Further, beatitude is the last end of the rational nature. But to be the last end of the rational nature belongs only to God. Therefore the beatitude of every blessed is God alone.
On the contraryThe beatitude of one is greater than that of another, according to 1 Cor. 15:41: "Star differeth from star in glory." But nothing is greater than God. Therefore beatitude is something different from God.
I answer thatThe beatitude of an intellectual nature consists in an act of the intellect. In this we may consider two things, namely, the object of the act, which is the thing understood; and the act itself which is to understand. If, then, beatitude be considered on the side of the object, God is the only beatitude; for everyone is blessed from this sole fact, that he understands God, in accordance with the saying of Augustine (Confess. v, 4): "Blessed is he who knoweth Thee, though he know nought else." But as regards the act of understanding, beatitude is a created thing in beatified creatures; but in God, even in this way, it is an uncreated thing.
Reply to Objection 1Beatitude, as regards its object, is the supreme good absolutely, but as regards its act, in beatified creatures it is their supreme good, not absolutely, but in that kind of goods which a creature can participate.
Reply to Objection 2End is twofold, namely, "objective" and "subjective," as the Philosopher says (Greater Ethics i, 3), namely, the "thing itself" and "its use." Thus to a miser the end is money, and its acquisition. Accordingly God is indeed the last end of a rational creature, as the thing itself; but created beatitude is the end, as the use, or rather fruition, of the thing.
Article 4. Whether all other beatitude is included in the beatitude of God?
Objection 1It seems that the divine beatitude does not embrace all other beatitudes. For there are some false beatitudes. But nothing false can be in God. Therefore the divine beatitude does not embrace all other beatitudes.
Objection 2Further, a certain beatitude, according to some, consists in things corporeal; as in pleasure, riches, and such like. Now none of these have to do with God, since He is incorporeal. Therefore His beatitude does not embrace all other beatitudes.
On the contraryBeatitude is a certain perfection. But the divine perfection embraces all other perfection, as was shown above (Q[4], A[2]). Therefore the divine beatitude embraces all other beatitudes.
I answer thatWhatever is desirable in whatsoever beatitude, whether true or false, pre-exists wholly and in a more eminent degree in the divine beatitude. As to contemplative happiness, God possesses a continual and most certain contemplation of Himself and of all things else; and as to that which is active, He has the governance of the whole universe. As to earthly happiness, which consists in delight, riches, power, dignity, and fame, according to Boethius (De Consol. iii, 10), He possesses joy in Himself and all things else for His delight; instead of riches He has that complete self-sufficiency, which is promised by riches; in place of power, He has omnipotence; for dignities, the government of all things; and in place of fame, He possesses the admiration of all creatures.
Reply to Objection 1A particular kind of beatitude is false according as it falls short of the idea of true beatitude; and thus it is not in God. But whatever semblance it has, howsoever slight, of beatitude, the whole of it pre-exists in the divine beatitude.
Reply to Objection 2The good that exists in things corporeal in a corporeal manner, is also in God, but in a spiritual manner.
We have now spoken enough concerning what pertains to the unity of the divine essence.