Part 7

Action is two-fold. There is one variety that proceeds from the agent to exterior matter, as the action of cutting and burning, and such an activity can not be happiness, for such activity is not an act and perfection of the agent, but rather of the patient. There is another action immanent, or remaining in the agent himself, as feeling, understanding, and willing. Such action is a perfection and act of the agent, and an activity of this sort may possibly be happiness.

Since happiness means some manner of final perfection, happiness must have different meanings according to the different grades of perfection that there are attainable by different beings capable of happiness. In God is happiness by essence, because His very being is His activity, because He does not enjoy any other thing than Himself. In the angels final perfection is by way of a certain activity, whereby they are united to the uncreated good; and this activity is in them one and everlasting. In men, in the state of the present life, final perfection is by way of an activity whereby they are united to God. But this activity can not be everlasting or continuous, and by consequence it is not one, because an act is multiplied by interruption; and, therefore, in this state of the present life, perfect happiness is not to be had by man.

Hence the philosopher, placing the happiness of man in this life, says that it is imperfect, and after much discussion he comes to this conclusion: "We call them happy, so far as happiness can be predicated of men." But we have a promise from God of perfect happiness, when we shall be "like the angels in heaven." As regards this perfect happiness, the objection drops, because in this state of happiness the mind of man is united to God by one continuous and everlasting activity. But in the present life, so far as we fall short of the unity and continuity of such an activity, so much do we lose of the perfection of happiness. There is, however, granted us a certain participation in happiness, and the more continuous and undivided the activity can be the more will it come up to the idea of happiness. And therefore in the active life, which is busied with many things, there is less of the essence of happiness than in the contemplative life, which is busy with the one occupation of the contemplation of truth.

THOMAS À KEMPIS

Born in Rhenish Prussia about 1380, died in the Netherlands in 1471; his real name Thomas Hammerken; entered an Augustinian convent near Zwolle in 1407; became sub-prior of the convent in 1423 and again in 1447; generally accepted as the author of "The Imitation of Christ."

OF ETERNAL LIFE AND OF STRIVING FOR IT

Son, when thou perceivest the desire of eternal bliss to be infused into thee from above, and thou wouldst fain go out of the tabernacle of this body, that thou mightest contemplate My brightness without any shadow of change--enlarge thy heart, and receive this holy inspiration with thy whole desire.

Return the greatest thanks to the Supreme Goodness, which dealeth so condescendingly with thee, mercifully visiteth thee, ardently inciteth thee, and powerfully raiseth thee up, lest by thy own weight thou fall down to the things of earth.

For it is not by thy own thoughtfulness or endeavor that thou receivest this, but by the mere condescension of heavenly grace and divine regard; that so thou mayest advance in virtues and greater humility, and prepare thyself for future conflicts, and labor with the whole affection of thy heart to keep close to Me, and serve Me with a fervent will.

Son, the fire often burneth, but the flame ascendeth not without smoke.

And so the desires of some are on fire after heavenly things, and yet they are not free from the temptation of carnal affection.

Therefore is it not altogether purely for God's honor that they act, when they so earnestly petition Him.

Such also is oftentimes thy desire, which thou hast profest to be so importunate.

For that is not pure and perfect which, is alloyed with self-interest.

Ask not that which is pleasant and convenient, but that which is acceptable to Me and My honor; for if thou judgest rightly, thou oughtest to prefer and to follow My appointment rather than thine own desire or any other desirable thing.

I know thy desire, and I have often heard thy groanings.

Thou wouldst wish to be already in the liberty of the glory of the children of God.

Now doth the eternal dwelling, and the heavenly country full of festivity, delight thee.

But that hour is not yet come; for there is yet another time, a time of war, a time of labor and of probation.

Thou desirest to be filled with the Sovereign Good, but thou canst not at present attain to it.

I am He: wait for Me, saith the Lord, until the kingdom of God come.

Thou hast yet to be tried upon earth and exercised in many things.

Consolation shall sometimes be given thee, but abundant satiety shall not be granted thee.

Take courage, therefore, and be valiant, as well in doing as in suffering things repugnant to nature.

Thou must put on the new man, and be changed into another person.

That which thou wouldst not, thou must oftentimes do; and that which thou wouldst, thou must leave undone.

What pleaseth others shall prosper, what is pleasing to thee shall not succeed.

What others say shall be harkened to; what thou sayest shall be reckoned as naught.