so in so far as
the proper formal object of that power belongs to it. Now the proper
object of the intellect is the true. Therefore the contemplation of
whatever has participated truth, does not perfect the intellect with
its final perfection. Since, therefore, the order of things is the
same in being and in truth (Metaph. ii, 1); whatever are beings by
participation, are true by participation. Now angels have being by
participation: because in God alone is His Being His Essence, as
shown in the First Part (Q. 44, A. 1). It follows that contemplation
of Him makes man perfectly happy. However, there is no reason why we
should not admit a certain imperfect happiness in the contemplation
of the angels; and higher indeed than in the consideration of
speculative science.

Reply Obj. 1: We shall take part in the feasts of the angels, by
contemplating not only the angels, but, together with them, also God
Himself.

Reply Obj. 2: According to those that hold human souls to be created
by the angels, it seems fitting enough, that man's happiness should
consist in the contemplation of the angels, in the union, as it were,
of man with his beginning. But this is erroneous, as stated in the
First Part (Q. 90, A. 3). Wherefore the final perfection of the human
intellect is by union with God, Who is the first principle both of
the creation of the soul and of its enlightenment. Whereas the angel
enlightens as a minister, as stated in the First Part (Q. 111, A. 2,
ad 2). Consequently, by his ministration he helps man to attain to
happiness; but he is not the object of man's happiness.

Reply Obj. 3: The lower nature may reach the higher in two ways.
First, according to a degree of the participating power: and thus
man's final perfection will consist in his attaining to a
contemplation such as that of the angels. Secondly, as the object is
attained by the power: and thus the final perfection of each power is
to attain that in which is found the fulness of its formal object.
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EIGHTH ARTICLE [I-II, Q. 3, Art. 8]

Whether Man's Happiness Consists in the Vision of the Divine Essence?

Objection 1: It would seem that man's happiness does not consist in
the vision of the Divine Essence. For Dionysius says (Myst. Theol. i)
that by that which is highest in his intellect, man is united to God
as to something altogether unknown. But that which is seen in its
essence is not altogether unknown. Therefore the final per