d
in the First Part (Q. 111, A. 1), it seems that man's happiness
consists in man somehow reaching the angel.

Obj. 2: Further, the last end of each thing is that which, in
relation to it, is perfect: hence the part is for the whole, as for
its end. But the universe of creatures which is called the macrocosm,
is compared to man who is called the microcosm (Phys. viii, 2), as
perfect to imperfect. Therefore man's happiness consists in the whole
universe of creatures.

Obj. 3: Further, man is made happy by that which lulls his natural
desire. But man's natural desire does not reach out to a good
surpassing his capacity. Since then man's capacity does not include
that good which surpasses the limits of all creation, it seems that
man can be made happy by some created good. Consequently some created
good constitutes man's happiness.

_On the contrary,_ Augustine says (De Civ. Dei xix, 26): "As the soul
is the life of the body, so God is man's life of happiness: of Whom
it is written: 'Happy is that people whose God is the Lord' (Ps.
143:15)."

_I answer that,_ It is impossible for any created good to constitute
man's happiness. For happiness is the perfect good, which lulls the
appetite altogether; else it would not be the last end, if something
yet remained to be desired. Now the object of the will, i.e. of man's
appetite, is the universal good; just as the object of the intellect
is the universal true. Hence it is evident that naught can lull man's
will, save the universal good. This is to be found, not in any
creature, but in God alone; because every creature has goodness by
participation. Wherefore God alone can satisfy the will of man,
according to the words of Ps. 102:5: "Who satisfieth thy desire with
good things." Therefore God alone constitutes man's happiness.

Reply Obj. 1: The summit of man does indeed touch the base of the
angelic nature, by a kind of likeness; but man does not rest there as
in his last end, but reaches out to the universal fount itself of
good, which is the common object of happiness of all the blessed, as
being the infinite and perfect good.

Reply Obj. 2: If a whole be not the last end, but ordained to a
further end, then the last end of a part thereof is not the whole
itself, but something else. Now the universe of creatures, to which
man is compared as part to whole, is not the last end, but is
ordained to God, as to its last end. Therefore the last end of man is
not the good of t