The dual concept of happiness articulated by Thomas Aquinas, distinguishing between perfect and imperfect forms of happiness
In his profound theological writings, St. Thomas Aquinas draws a critical distinction between two types of happiness: perfect and imperfect. Perfect happiness, also known as the beatific vision, refers to the ultimate experience of seeing God and is reserved for the life to come, the eternal state of being in communion with the divine. On the other hand, imperfect happiness (felicitas) encompasses the rightly ordered goods and virtuous operations available within our earthly existence, such as friendship, fulfilling vocation, the cultivation of virtuous habits, meaningful work, and the enjoyment of properly understood and approached pleasures.
It is essential to clarify that this exploration of happiness is not intended to serve as a quick-fix self-help manual, nor does it endorse a hedonistic pursuit of pleasure devoid of moral consideration. Instead, it aims to provide a framework for moral and spiritual formation, guiding individuals in ordering their desires toward the true Good, in alignment with teachings from Scripture (e.g., Matthew 5:3–12) and Catholic Church doctrine (e.g., Catechism of the Catholic Church [CCC] 1024, 1718–1719).
The Core Idea, Simply Stated
At the heart of Aquinas’s philosophy is the assertion that human beings are intrinsically created for communion with God. Consequently, every experience of genuine satisfaction and fulfilment in this life serves as a foretaste of and a preparatory formation for that final and ultimate end. In parallel, modern social science corroborates this view, as research, including the PERMA framework for well-being and extensive longitudinal studies from Harvard, consistently reveals that the key components of durable well-being include robust relationships, a sense of meaning and purpose, virtuous living, and cohesive community life.
Theological truths, practical applications, and church history
Theological Truths
St. Aquinas elucidates that beatitude encompasses both a final supernatural end (the vision of God) and a present, albeit imperfect, participation in the goods that draw us closer to God. The cultivation of human virtues, encompassing both cardinal virtues (prudence, justice, fortitude, temperance) and theological virtues (faith, hope, charity), is essential in forming our will and making the experience of imperfect happiness plausible and attainable (cf. Summa Theologica; CCC 1805; CCC 1024).
Historical / Church Fathers Insights
Reflecting on insights from early Church Fathers, Augustine poignantly expresses, “Our heart is restless until it rests in You,” emphasising the inherent theological nature of the human longing for happiness. Early Church Fathers and medieval theologians underscored the importance of friendship, charity, and contemplation as vital steps on the spiritual pilgrimage toward God. Aquinas, in his synthesis of Aristotelian ethical insight and Christian eschatology, emphasises that the journey toward God involves understanding the relationship between moral actions and our ultimate fulfilment (See Augustine, Confessions 1.1; relevant Summa Theologica references).
Practical Applications
To foster virtue and cultivate happiness, individuals are encouraged to engage in small, repeated acts that build moral character. This involves:
- Cultivating Prudence: Making thoughtful decisions that reflect a well-ordered will.
- Practising Temperance: Finding balance and moderation in one’s enjoyment of life's pleasures.
- Nurturing Fidelity: Building strong, committed relationships with others.
- Engaging in Prayer: Establishing a consistent prayer life as a source of spiritual nourishment.
Additionally, investing in stable friendships, seeking vocational meaning, actively participating in sacramental life, and joining parish small groups focused on teaching the habits of love and self-gift are vital. Contemporary studies indicate that these factors are strong predictors of human flourishing and lasting well-being.
It is crucial to understand that happiness should not be equated with constant pleasure. Additionally, pursuing imperfect goods in this life does not serve as a distraction from the journey toward heaven. It is equally important to recognise that while perfect happiness exists beyond this earthly life, it does not diminish the value of present goods; rather, they serve as instruments and a foretaste of the ultimate fulfilment that awaits us, not as ends in themselves (cf. CCC 1718–1719).
Catholic Hermeneutics & Ecumenical Notes
Catholic interpretation of Scripture emphasises the interrelation between Scripture and Tradition, illustrating that they form a cohesive understanding of faith. The Beatitudes found in Matthew 5 serve as a moral compass, guiding believers toward a life aligned with God’s will (as noted in the Catechism of the Catholic Church, sections 1718–1719). Additionally, the importance of sacramental and communal practices is crucial in shaping moral character and fostering a sense of community among believers.
Protestant readers will resonate with the emphasis on Scripture-centred formation and the centrality of grace in understanding one’s life in relation to God. Meanwhile, Orthodox readers may identify the concept of deification (theosis), where the journey of life on earth is viewed as a pathway toward union with God, echoing the belief that our imperfect happiness here is a participation in this divine life.
To foster understanding among different Christian traditions, it’s essential to gently explain some terms. For example, “beatific” refers to the ultimate vision of God, which is often described as the profound joy of seeing Him directly. Similarly, the term “virtue” can be understood as an ordered habit that directs individuals toward good actions. Regardless of denominational distinctions, it’s vital to emphasise shared commitments in our faith journeys, such as prayer, charity, and community life.
Best Practices for Living It Out
1. Daily Practices: Prayer and Examen
Begin each day with a short morning prayer that opens your heart to God and sets a tone for your daily intentions. In the evening, engage in the examen, a reflective practice that helps you review your day and order your desires, fostering a deeper connection with God. Start with 5 to 10 minutes for both practices, gradually increasing the time as you feel more comfortable.
2. Weekly Commitment: Sabbath and Community
Set aside time each week for Sabbath rest and attend communal worship services to nourish your spiritual life. Additionally, consider joining a small group where you can engage with fellow believers, discuss faith, and cultivate deeper relationships.
3. Monthly Service: Concrete Acts of Charity
Dedicate some time each month to serving your neighbour or getting involved in a parish program. This could include volunteering at a local shelter, participating in outreach efforts, or supporting a community initiative. Through these acts, you’ll cultivate charity and strengthen your connection to those around you.
4. Yearly Reflection: Retreat and Vocational Review
Plan an annual retreat that allows you to step back from daily life and engage in deeper discernment regarding your spiritual journey and priorities. Use this time for introspection and to re-evaluate your vocational path, ensuring it aligns with your values and commitments.
These disciplines, when consistently practised, can rewire our habits toward goodness and lead to measurable gains in our relationships and spirituality.
Social & Political Implications
Considering that human flourishing hinges on the strength of family, friendship, and the formation of virtue, public policies ought to support and uplift family structures and intermediary institutions rather than undermining them. Catholic Social Teaching emphasises principles such as the common good, subsidiarity, and human dignity, advocating policies that empower marriage and community-based services, as well as educational formation. It is essential to move beyond technocratic measures of happiness that focus solely on quantifiable outcomes. The responsibility for moral and spiritual formation primarily resides with families, parishes, and schools. The role of the state should be to create a conducive environment that nurtures these efforts, as the Catechism’s social doctrine highlights.
Philosophical & Moral Implications.
St. Aquinas’s perspective on human nature supports a realist anthropology that stands in contrast to reductionist views, such as utilitarianism. He posits that goods are ordered hierarchically rather than existing as isolated entities. This understanding emphasises that morality is inherently formative; one becomes just by engaging in acts of justice consistently over time. This perspective elevates the moral expectations both for public policies and personal choices, highlighting that virtue cannot be outsourced or delegated to others.
Pastoral Reflection
Pastors are encouraged to focus on offering hope and encouragement rather than guilt. The process of moral and spiritual formation must be approached with patience and compassion, recognising that individuals may carry deep wounds and that the development of virtue often takes time. Utilising relatable and impactful narratives can bridge the gap between doctrine and everyday life. For instance, sharing stories about a recovering addict finding support within a community, an older couple demonstrating unwavering friendship through challenges, or a young worker discovering their vocation through acts of service can profoundly impact and resonate with congregants.
Inspirational Close & Challenge
The path outlined by Aquinas is indeed demanding, but it remains a hopeful journey. Our experiences of imperfect happiness can be training grounds for love, preparing us for the ultimate joy of seeing God, the Lover. Let us strive to live as pilgrims, finding the joy of heaven in the ordinary aspects of life, through faithful marriages, forgiving friendships, diligent work, and heartfelt prayers uttered in the stillness of the night. Start today by choosing one small practice that redirects your desires toward God, nurturing it and allowing it to blossom.
Sources & anchors:
- Arthur C. Brooks, How to Be Happy Like Thomas Aquinas (The Atlantic).
- Augustine, Confessions
- Catechism of the Catholic Church: on heaven and beatitude (CCC 1024; 1718–1719); human and theological virtues (CCC 1805).
- Harvard Grant Study summaries on relationships and flourishing.
- Thomas Aquinas, Summa Theologica.
Dr Nicholas Macedon, OCD,
Jeeva Jyothi Carmelite Institute of Spirituality (JJCIS),
Old Gandarvakottai,
Pudukottai - 613301.
Tamil Nadu, India
What's app - +91 - 9698453101
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