CHAPTER LXXVI—That with one and the same Act of the Will God wills Himself and all other Beings

EVERY power tends by one and the same activity to its object and to that which makes the said object an object to such a power, as with the same vision we see light and the colour which is made actually visible by light. But when we wish a thing for an end, and for that alone, that which is desired for the end receives from the end its character of an 58object of volition. Since then God wills all things for Himself (Chap. LXXIV), with one act of will He wills Himself and other things.

2. What is perfectly known and desired, is known and desired to the whole extent of its motive power. But a final end is a motive not only inasmuch as it is desired in itself, but also inasmuch as other things are rendered desirable for its sake. He therefore who perfectly desires an end, desires it in both these ways. But it is impossible to suppose any volitional act of God, by which He should will Himself, and not will Himself perfectly: since there is nothing imperfect in God. By every act therefore by which He wills Himself, He wills Himself and other things for His own sake absolutely; and other things besides Himself He does not will except inasmuch as He wills Himself.

3. As promises are to conclusions in things speculative, so is the end to the means in things practical and desirable: for as we know conclusions by premises, so from the end in view proceeds both the desire and the carrying out of the means. If then one were to wish the end apart, and the means apart, by two separate acts, there would be a process from step to step in his volition (Chap. LVII). But this is impossible in God, who is beyond all movement.

7. To will belongs to God inasmuch as He has understanding. As then by one act He understands Himself and other beings, inasmuch as His essence is the pattern of them all, so by one act He wills Himself and all other beings, inasmuch as His goodness is the type of all goodness.