5. The Sum of All True "Goods"

There is, however, a distinction drawn by Thomas Aquinas (Summa, iii. 13) between "an end which is constituted by the action of an agent" and "an end which is proof existent and to be acquired or obtained by action or motion." Under the latter head come God and his gifts, the Savior and salvation, and the Holy Ghost who ministers salvation. These gifts are accepted by an act of the will, with which man's part, the " action," begins, that which constitutes the " end " in the former sense, without losing sight of the "preexistent end." In the religious and social ac tivities produced in him by the eternal"goods"the Christian must perfect himself by daily repentance. The degree of perfection which must be attained by each in this world is not known to us; but we have firm confidence in the grace of God, and hope for moral perfection in the other world, which shall perfect also our moral happiness. Physical happiness, too, will~be bestowed upon us by God's love, though of what nature this will be no one knows. While Christians already possess "eternal life," a life which is supramundane and heavenly, this is only a feeble beginning compared with the blessed perfection to be attained in the likeness of God in the world to come. It may therefore be doubted whether it is to be included in the idea of the (sub jective) Highest Good. God's gifts, when he shall be all in all, will of course not be the same as his present gift-redemption, forgiveness of sins, sanctification. And since in this life the blessings of civilisation may be numbered among his gifts, it is possible to include them also in the conception of the Highest Good, which thus becomes the sum, the organism, the system, the totality of all true "goods."

Karl Thieme.

Bibliography: The subject is treated from the historicphilosophloal side in all works on the history of philosoply-e.g.. F. Ueberweg, Gew*kAu der philosopAis, ed. M. Heinse, i. 184, 238 277-273, Berlin, 1894 (giving references to other literature). It is also included within the scope of works on ethics and Christian ethics.

Consult: Palmer, in Jahrbücher für deutsche Theologie,

v (1880), 438 sqq.; K. Werner, GesrhiAte der apolopetischen and polmiacAan Likmtur der chrieaichan Thsologia, I. 489-499, Schaffhausen, 1881; Roman, in jahrbücher fir deutadw Theologie, roil (1872), 442 sqq. (on Sehleiermseher); Arnoldt, in Altpreussieche-iKonatswArifk, u (1874), 193 sqq- (on Kant); 8. Huber, Die Glaekeelipkeitskhre des Aristotdee and heifigen Thomas von Aquinas Freising, 1893; J. Kaftan, in Zeitschrift für Theologie Una Birds, vii (1897), 13.