Reply Obj. 2:  The nature that can attain perfect good, although it needs help from without in order to attain it, is of more noble condition than a nature which cannot attain perfect good, but attains some imperfect good, although it need no help from without in order to attain it, as the Philosopher says (De Coel. ii, 12).  Thus he is better disposed to health who can attain perfect health, albeit by means of medicine, than he who can attain but imperfect health, without the help of medicine.  And therefore the rational creature, which can attain the perfect good of happiness, but needs the Divine assistance for the purpose, is more perfect than the irrational creature, which is not capable of attaining this good, but attains some imperfect good by its natural powers.

Reply Obj. 3:  When imperfect and perfect are of the same species, they can be caused by the same power.  But this does not follow of necessity, if they be of different species:  for not everything, that can cause the disposition of matter, can produce the final perfection.  Now the imperfect operation, which is subject to man’s natural power, is not of the same species as that perfect operation which is man’s happiness:  since operation takes its species from its object.  Consequently the argument does not prove. ________________________

SIXTH ARTICLE [I-II, Q. 5, Art. 6]

Whether Man Attains Happiness Through the Action of Some Higher
Creature?

Objection 1:  It would seem that man can be made happy through the action of some higher creature, viz. an angel.  For since we observe a twofold order in things—­one, of the parts of the universe to one another, the other, of the whole universe to a good which is outside the universe; the former order is ordained to the second as to its end (Metaph. xii, 10).  Thus the mutual order of the parts of an army is dependent on the order of the parts of an army is dependent on the order of the whole army to the general.  But the mutual order of the parts of the universe consists in the higher creatures acting on the lower, as stated in the First Part (Q. 109, A. 2):  while happiness consists in the order of man to a good which is outside the universe, i.e.  God.  Therefore man is made happy, through a higher creature, viz. an angel, acting on him.

Obj. 2:  Further, that which is such in potentiality, can be reduced to act, by that which is such actually:  thus what is potentially hot, is made actually hot, by something that is actually hot.  But man is potentially happy.  Therefore he can be made actually happy by an angel who is actually happy.

Obj. 3:  Further, Happiness consists in an operation of the intellect as stated above (Q. 3, A. 4).  But an angel can enlighten man’s intellect as shown in the First Part (Q. 111, A. 1).  Therefore an angel can make a man happy.

On the contrary, It is written (Ps. 83:12):  “The Lord will give grace and glory.”