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.
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[4]
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.
[Footnote 4: From "The Imitation of Christ." Altho commonly ascribed to Thomas à Kempis, there has been much controversy as to the real authorship of this famous work. Many early editions bear the name of Thomas, including one of the year 1471, which is sometimes thought to be the first. As against his authorship it is contended that he was a professional copyist, and that the use of his name in the first edition conformed to a custom that belonged more to a transcriber than to an author. One of the earliest English versions of Thomas à Kempis was made by Wyllyam Atkynson and printed by Wykyns de Worde in 1502. A translation by Edward Hake appeared in 1567. Many other early English editions are known.]