Neither does it cover the entire good of the individual even for this
life. The good of the State, and of each citizen as a citizen, which
it is the purpose of civil government to procure, is a mere grand
outline, within which every man has to fill in for himself the little
square of his own personal perfection and happiness. Happiness, as we
have seen, lies essentially in inward acts. The conditions of these
acts, outward tranquillity and order, are the statesman's care: the
acts themselves must be elicited by each individual from his own
heart. Happiness also depends greatly on domestic life, the details of
which, at least when they stop short of wife-beating, come not within
the cognisance of the civil power. It remains, as we have said, that
the scope and aim of the State, within its own sphere and the compass
of its own powers, is the temporal prosperity of the body politic, and
the prosperity of its members as they are its members and citizens,
but not absolutely as they are men. We cannot repeat too often the
saying of St. Thomas: "Man is not ordained to the political
commonwealth to the full extent of all that he is and has." (1a 2a, q.
21, art. 4, ad 3.)

3. From this view it appears that the end for which the State exists
is indeed an important and necessary good, but it is not all in all to
man, not his perfect and final happiness. To guide man to that is the
office of the Christian Church in the present order of Providence.
Cook and statesman must so go about the proper ends of their several
offices, as not to stand in the way of the Church, compassing as she
does that supreme end to which all other ends are subordinate. This
limitation they are bound to observe, not as cook and statesman, but
as men and Christians. A perfectly Christian State, as Christian, has
a twofold duty. First, it has a _positive_ duty, at the request of the
Church, to follow up ecclesiastical laws with corresponding civil