Now, it is clear from what we have said that it is impossible for human felicity to consist in bodily pleasures, the chief of which are those of food and sex.
 In fact, we have shown that in the order of nature pleasure depends on operation, and not the converse. So, if operations are not the ultimate end, the pleasures that result from them are not the ultimate end, either; nor are they concomitant with the ultimate end. It stands to reason that the operations which accompany the above-mentioned pleasures are not the ultimate end, for they are ordered to certain ends that are quite obvious: eating, for instance, to the preservation of the body, and sexual intercourse to the generation of offspring. Therefore, the aforementioned Pleasures are not the ultimate end, nor are they concomitants of the ultimate end. So, felicity is not to be located in these pleasures.
 Again, the will is higher than sense appetite, for it moves itself, as we said above. Now, we have already shown that felicity does not lie in an act of the will. Still less will it consist in the aforementioned pleasures which are located in the sense appetite.
 Besides, felicity is a certain kind of good, appropriate to man. Indeed, brute animals cannot be deemed happy, unless we stretch the meaning of the term. But these pleasures that we are talking about are common to men and brutes. So, felicity should not be attributed to them.
 Moreover, the ultimate end is the noblest appurtenance of a thing; in fact, the term means the best. But these pleasures are not agreeable to man by virtue of what is noblest in him, namely, his understanding, but by virtue of his sense capacity. So, felicity should not be located in pleasures of this kind.
 Furthermore, the highest perfection of man cannot lie in a union with things inferior to himself, but, rather, in a union with some reality of a higher character, for the end is better than that which is for the sake of the end. Now, the aforementioned pleasures consist in this fact: that man is, through his senses, united with some things that are his inferiors, that is, with certain. sensible objects. So, felicity is not to be located in pleasures of this sort.
 Again, something which is not good unless it be moderated is not good of itself; rather, it receives goodness from the source of the moderation. Now, the enjoyment of the aforementioned pleasures is not good for man unless it be moderated; otherwise, these pleasures will interfere with each other. So, these pleasures are not of themselves the good for man. But that which is the highest good is good of itself, because what is good of itself is better than what depends on something else. Therefore, sach pleasures are not the highest good for man, that is, felicity.
 Besides, in the case of all things that are predicated per se, an absolute variation is directly accompanied by a similar variation in the degree of intensification. Thus, if a hot thing heats, then a hotter thing heats more, and the hottest thing will heat the most. So, if the aforementioned pleasures were goods of themselves, the maximum enjoyment of them should be the best. But this is clearly false, for excessive enjoyment of them is considered vicious, and is also, harmful to the body, and it prevents the enjoyment of similar pleasures. Therefore, they are not of themselves the good for man. So, human felicity does not consist in them.
 Moreover, virtuous acts are praiseworthy because they are ordered to felicity. So, if human felicity consisted in the aforementioned pleasures, a virtuous act would be more praiseworthy when it involved the enjoyment of these pleasures than when it required abstention from them. However, it is clear that this is false, for the act of temperance is given most praise when it involves abstaining from pleasures; as a result, it gets its name from this fact. Therefore, man’s felicity does not lie in the aforesaid pleasures.
 Furthermore, the ultimate end of everything is God, as is clear from what has been indicated earlier. So, we should consider the ultimate end of man to be that whereby be most closely approaches God. But, through the aforesaid pleasures, man is kept away from a close approach to God, for this approach is effected through contemplation, and the aforementioned pleasures are the chief impediment to contemplation, since they plunge man very deep into sensible things, consequently distracting him from intelligible objects. Therefore, human felicity must not be located in bodily pleasures.
 Through this conclusion we are refuting the error of the Epicureans, who placed man’s felicity in these enjoyments. Acting as their spokesman, Solomon says in Ecclesiastes (5:17): “This therefore seemed good to me, that a man should eat and drink and enjoy the fruit of his labor, and this is his portion”; and again in Wisdom (2:9): “let us everywhere leave tokens of joy, for this is our portion, and this our lot.”
 Also refuted is the error of the Cerinthians, for they told a fabulous story about ultimate felicity, that after the resurrection there would be, in the reign of Christ, a thousand years of carnal pleasures of the belly. Hence, they were also called Chiliasts; that is, Millenarians.
 Refuted, too, are the fables of the Jews and the Saracens, who identified the rewards for just men with these pleasures, for felicity is the reward for virtue.
Next - CONTRA GENTILES - BOOK THREE: PROVIDENCE -Chapter 28 THAT FELICITY DOES NOT CONSIST IN HONORS