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If the first Logos is occasionally called the image or shadow of God, the world of sense is the image of the image, the shadow of the shadow. More logically expressed, God would be the causa efficiens, matter the causa materialis, the Logos the causa instrumentalis, while the goodness of God is sometimes added as the causa finalis.
This “form,” the end aimed at in development, was “potentially,” “ideally,” or “virtually” implicit in the thing from the beginning, was the causa finalis, the ultimate cause which determined the development. Modern natural science objects to this theory that it offers no explanation, but merely gives a name to what has to be explained.
What is it in comparison of God's Word? yea, what is it to be compared with corporeal gifts, as beauty, health, etc.? nay, what is it to the gifts of the mind, as understanding, art, wisdom, etc.? Yet are men so eager after it that no labour, travel, nor danger is regarded in the getting of riches; there is in it neither Materialis, formalis, efficiens et finalis causa, nor anything else that is good; therefore our Lord God commonly giveth riches to such from whom he withholds all Spiritual good.
For, as I have often remarked, a final cause does not impel a man by being real, but by being known; causa finalis non movet secundum suum esse reale, sed secundum esse cognitum. Whatever he failed to recognise or understand the first time could have no influence upon his will; just as an electric current stops when some isolating body hinders the action of the conductor.
The aim of science, it tells us, is to elucidate the play of causes which brought about a particular result. The hypothetical causa finalis it regards as a mere asylum ignorantiæ, and as the problem itself not as its solution.
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