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Sect. 4. Thus shall my position stand good, namely, that those individual actions which the Doctor calleth necessary, because their species is commanded of God, and those individual actions which he calleth indifferent, because their species is not commanded, both being considered quo ad individuum, the former hath no other remunerable good in them than the latter, and the whole remunerable good which is in either of them standeth only in objecto modo; which being so, it is all one when we speak of any individual moral action quo ad individuum, whether we say that it is good, or that it is remunerable and laudable, both are one. For, as is well said by Aquinas, Necessarium est omnem actum hominis, ut bonum vel malum, culpabilis vel laudabilis rationem habere. And again: Nihil enim est aliud laudari vel culpari, quam imputari alicui malitiam vel bonitatem sui actus; wherefore that distinction of a twofold goodness, causans and concomitans, which the Doctor hath given us, hath no use in this question, because every action is laudable and remunerable which is morally good, whether it be necessary or not. Now moral goodness, saith Scalliger, est perfectio actus cum recta ratione. Human moral actions are called good or evil, in ordine ad rationem, quae est proprium principium humanorum actuum, saith Aquinas, thereupon inferring that illis mores dicuntur boni, qui rationi congruunt; mali autem, qui
Essentiam beatitudinis formalis primo ac principaliter consistere in clara Dei visione, in qua, quasi in fonte ac radice tota beatitudinis perfectio continetur.
That every idea must have a cause, follows from the "clear and distinct" principle that nothing produces nothing. It follows from this same principle, ex nihilo nihil fit, however, that the cause must contain as much reality or perfection realitas and perfectio are synonymous as the effect, for otherwise the overplus would have come from nothing.
"Magni doctores scholastici, si non sint spirituales, vel omni rerum spiritualium experientia careant, non solent esse magistri spirituales idonei nam theologia scholastica est perfectio intellectus; mystica, perfectio intellectus et voluntatis: unde bonus theologus scholasticus potest esse malus theologus mysticus.
But He can and does make use of creatures to adorn, perfect, and complete the happiness of the whole man. * Beatitudo accidentalis, proprie et generatim loquendo, est quælibet beati perfectio supernaturalis quæ versatur circa aliquid quod est extra objectum beatificum, prout beatificum est.... Quia nulla est essentia creata quæ non egeat aliquo accidente ad consummationem suæ perfectionis.
What a mighty artist is Life, shooting her shuttle to weave the wings of the locust one of those insignificant insects of whom long ago Pliny said: In his tam parcis, ferè nullis, quae vis, quae sapientia, quam inextricabilis perfectio! How truly was the old naturalist inspired!
Sed beatitudo non tollit naturam, cum sit perfectio eius. Ergo non tollet naturalem cognitionem et dilectionem.... Semper autem oportet salvari primus in secunda. Unde oportet quod natura salvetur in beatitudine. Et similiter quod in actu beatitudinis salvetur actus naturæ. S. Thomas, p. 1, q. 62, art. 7.
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