e intellect and contemplation." Or we may
say that he is defining delight of the sensitive appetite.

Reply Obj. 2: Delight has the character of passion, properly
speaking, when accompanied by bodily transmutation. It is not thus in
the intellectual appetite, but according to simple movement: for thus
it is also in God and the angels. Hence the Philosopher says (Ethic.
vii, 14) that "God rejoices by one simple act": and Dionysius says at
the end of _De Coel. Hier.,_ that "the angels are not susceptible to
our passible delight, but rejoice together with God with the gladness
of incorruption."

Reply Obj. 3: In us there is delight, not only in common with dumb
animals, but also in common with angels. Wherefore Dionysius says (De
Coel. Hier.) that "holy men often take part in the angelic delights."
Accordingly we have delight, not only in the sensitive appetite,
which we have in common with dumb animals, but also in the
intellectual appetite, which we have in common with the angels.
________________________

FIFTH ARTICLE [I-II, Q. 31, Art. 5]

Whether Bodily and Sensible Pleasures Are Greater Than Spiritual and
Intellectual Pleasures?

Objection 1: It would seem that bodily and sensible pleasures are
greater than spiritual and intelligible pleasures. For all men seek
some pleasure, according to the Philosopher (Ethic. x, 2, 4). But
more seek sensible pleasures, than intelligible spiritual pleasures.
Therefore bodily pleasures are greater.

Obj. 2: Further, the greatness of a cause is known by its effect. But
bodily pleasures have greater effects; since "they alter the state of
the body, and in some they cause madness" (Ethic. vii, 3). Therefore
bodily pleasures are greater.

Obj. 3: Further, bodily pleasures need to be tempered and checked, by
reason of their vehemence: whereas there is no need to check
spiritual pleasures. Therefore bodily pleasures are greater.

_On the contrary,_ It is written (Ps. 118:103): "How sweet are Thy
words to my palate; more than honey to my mouth!" And the Philosopher
says (Ethic. x, 7) that "the greatest pleasure is derived from the
operation of wisdom."

_I answer that,_ As stated above (A. 1), pleasure arises from union
with a suitable object perceived or known. Now, in the operations of
the soul, especially of the sensitive and intellectual soul, it must
be noted that, since they do not pass into outward matter, they are
acts or perfections of the agent, e.g. to understand, t