When four college friends formed the Brown Sugarettes Mastermind Group, they had very different goals—but matched each other in ambition. Yet ten years later they can’t help wondering what happened to the hopeful, confident, driven women they used to be—and how to get them back . . . Radio personality Raina, known as “the black Delilah,” hates the wholesome persona that’s made her a success. Doling out syrupy versions of her grandma’s wisdom feels worlds away from the sarcastic, tell-it-like-it-is woman Raina really is. Kara Jones was sure she’d be a master sommelier by thirty. Life and loss interfered with that plan. Now she has one more chance—but it’s taking a toll on her self-esteem and her marriage. Nikki Grayson hardly recognizes the stay-at-home mom she’s become. When her band signed a record deal, she swapped the limelight for a minivan and a sensible ’do. Now she’s wishing she had followed her heart. Instead, she’s drowning her regret in alcohol. Public defender Sienna Njeri willingly put her city council aspirations aside to support her fiancé’s bid for office—and now she’s wondering if her loyalty is misplaced. Longing for the support, advice, and tough love they once shared, all four resolve to start meeting up again. After all, their dreams may still be within reach. But are they worth the price they’ll pay to achieve them?

Eternal Life and Human Happiness in Heaven treats four apparent problems concerning eternal life in order to clarify our thinking about perfect human happiness in heaven. The teachings of St. Thomas Aquinas provide the basis for solutions to these four problems about eternal life insofar as his teachings call into question common contemporary theological or philosophical presuppositions about God, human persons, and the nature of heaven itself. Indeed, these Thomistic solutions often require us to think very differently from our contemporaries. But thinking differently with St. Thomas is worth it: for the Thomistic solutions to these apparent problems are more satisfying, on both theological and philosophical grounds, than a number of contemporary theological and philosophical approaches. Christopher Brown deploys his argument in four sections. The first section lays out, in three chapters, four apparent problems concerning eternal life—Is heaven a mystical or social reality? Is heaven other-worldly or this-worldly? Is heaven static or dynamic? Won’t human persons eventually get bored in heaven? Brown then explains how and why some important contemporary Christian theologians and philosophers resolve these problems, and notes serious problems with each of these contemporary solutions. The second section explains, in five chapters, St. Thomas’ significant distinction between the essential reward of the saints in heaven and the accidental reward, and treats in detail his account of that in which the essential reward consists, namely, the beatific vision and the proper accidents of the vision (delight, joy, and charity). The third section treats, in five chapters, St. Thomas’ views on the multifaceted accidental reward in heaven, where the accidental reward includes, among other things, glorified human embodiment, participation in the communion of the saints, and the joy experienced by the saints in sensing God’s “new heavens and new earth.” Finally, section four argues, in four chapters, that St. Thomas’ views allow for powerful solutions to the four apparent problems about eternal life examined in the first section. These solutions are powerful because, not only are they consistent with authoritative, Catholic Christian Tradition, but they do not raise any of the significant theological or philosophical problems that attend the contemporary theological and philosophical solutions examined in the first section.

Drawing on the beatitudes, the experiments of King Solomon in Ecclesiastes, and many other Scriptures, Count Gasparin formulated how God gives happiness to people. Gasparin states that happiness is a product of redemption only. Holiness is happiness and sin is misery; therefore, true happiness only starts at conversion because of mankind’s total depravity. From there happiness is lived out through obedience, accomplishing God’s work given to us, as well as prayer and dependence.

An intellectual history of man's most elusive yet coveted goal. Today, we think of happiness as a natural right, but people haven't always felt this way. Historian McMahon argues that our modern belief in happiness is a recent development, the product of a revolution in human expectations carried out since the eighteenth century. He investigates that fundamental transformation by synthesizing two thousand years of politics, culture, and thought. In ancient Greek tragedy, happiness was considered a gift of the gods. During the Enlightenment men and women were first introduced to the novel prospect that they could--in fact should--be happy in this life as opposed to the hereafter. This recognition of happiness as a motivating ideal led to its consecration in the Declaration of Independence. McMahon then shows how our modern search continues to generate new forms of pleasure, but also, paradoxically, new forms of pain.--From publisher description.

This book discusses Aquinas's reception of Aristotle's work, exploring how Aquinas adopts, corrects or transforms key themes from Aristotle's ethics.

With the modern value theory as basis, the point of discussion is Aristotelian-Thomistic.