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IT seems to follow, then, that the rational creature ought to devote itself to nothing so earnestly as to the 133expression, through voluntary performance, of this image which is impressed on it through a natural potency. For, not only does it owe its very existence to its creator; but the fact that it is known to have no power so important as that of remembering, and conceiving of, and loving, the supreme good, proves that it ought to wish nothing else so especially.

For who can deny that whatever within the scope one’s power is better, ought to prevail with the will? For, to the rational nature rationality is the same with the ability to distinguish the just from the not-just, the true from the not-true, the good from the not-good, the greater good from the lesser; but this power is altogether useless to it, and superfluous, unless what it distinguishes it loves or condemns, in accordance with the judgment of true discernment.

From this, then, it seems clear enough that every rational being exists for this purpose, that according as, on the grounds of discernment, it judges a thing to be more or less good, or not good, so it may love that thing in greater or less degree, or reject it.

It is, therefore, most obvious that the rational creature was created for this purpose, that it might love the supreme Being above all other goods, as this Being is itself the supreme good; nay, that it might love nothing except it, unless because of it; since that Being is good through itself, and nothing else is good except through it.

But the rational being cannot love this Being, unless it has devoted itself to remembering and conceiving of it. It is clear, then, that the rational creature ought to devote its whole ability and will to remembering, and conceiving of, and loving, the supreme 134good, for which end it recognises that it has its very existence.

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