Reply Obj. 1:  All material things obey money, so far as the multitude of fools is concerned, who know no other than material goods, which can be obtained for money.  But we should take our estimation of human goods not from the foolish but from the wise:  just as it is for a person whose sense of taste is in good order, to judge whether a thing is palatable.

Reply Obj. 2:  All things salable can be had for money:  not so spiritual things, which cannot be sold.  Hence it is written (Prov. 17:16):  “What doth it avail a fool to have riches, seeing he cannot buy wisdom.”

Reply Obj. 3:  The desire for natural riches is not infinite:  because they suffice for nature in a certain measure.  But the desire for artificial wealth is infinite, for it is the servant of disordered concupiscence, which is not curbed, as the Philosopher makes clear (Polit. i, 3).  Yet this desire for wealth is infinite otherwise than the desire for the sovereign good.  For the more perfectly the sovereign good is possessed, the more it is loved, and other things despised:  because the more we possess it, the more we know it.  Hence it is written (Ecclus. 24:29):  “They that eat me shall yet hunger.”  Whereas in the desire for wealth and for whatsoever temporal goods, the contrary is the case:  for when we already possess them, we despise them, and seek others:  which is the sense of Our Lord’s words (John 4:13):  “Whosoever drinketh of this water,” by which temporal goods are signified, “shall thirst again.”  The reason of this is that we realize more their insufficiency when we possess them:  and this very fact shows that they are imperfect, and the sovereign good does not consist therein. ________________________

SECOND ARTICLE [I-II, Q. 2, Art. 2]

Whether Man’s Happiness Consists in Honors?

Objection 1:  It would seem that man’s happiness consists in honors.  For happiness or bliss is “the reward of virtue,” as the Philosopher says (Ethic. i, 9).  But honor more than anything else seems to be that by which virtue is rewarded, as the Philosopher says (Ethic. iv, 3).  Therefore happiness consists especially in honor.

Obj. 2:  Further, that which belongs to God and to persons of great excellence seems especially to be happiness, which is the perfect good.  But that is honor, as the Philosopher says (Ethic. iv, 3).  Moreover, the Apostle says (1 Tim. 1:17):  “To . . . the only God be honor and glory.”  Therefore happiness consists in honor.

Obj. 3:  Further, that which man desires above all is happiness.  But nothing seems more desirable to man than honor:  since man suffers loss in all other things, lest he should suffer loss of honor.  Therefore happiness consists in honor.

On the contrary, Happiness is in the happy.  But honor is not in the honored, but rather in him who honors, and who offers deference to the person honored, as the Philosopher says (Ethic. i, 5).  Therefore happiness does not consist in honor.