VIII

On the conditions of the principles

...is goodness and truth, contrary to the magnitudes of their own similarities. ¶ 5. Goodness and truth, when lacking a beginning, middle, and end, also lack form. ¶ 6. That goodness and that truth are at the highest summit which possess a beginning and an end in their middle. ¶ 7. No good thing can possess truth without an end. ¶ 8. Because goodness is greater substantially original: "substantialiter"; meaning it belongs to the core essence. than accidentally original: "accidentaliter"; referring to non-essential qualities., it is impossible to reach a greater truth in accidents than in substances. ¶ 9. The human intellect, by its very nature, is equally disposed toward goodness and truth. ¶ 10. That is a greater minority which is spoken of in relation to greater goodness and truth.

Goodness of distinction supplies the magnitude of glory, so that there is no distinction of the essence of glory in any being that is glorifying or glorified. ¶ 2. In the being of glory, it is good for goodness and glory to concord. ¶ 3. No good thing contradicts the goodness of glory. ¶ 4. Because goodness and glory are a principle, goodness is distant from malice, and glory is distant from punishment. ¶ 5. Goodness is desirable through the mediation of glory. ¶ 6. Glory is as desirable in the end of goodness as goodness is in the end of glory. ¶ 7. If it is impossible to find a "majority" A state of being greater or more predominant. between goodness and glory, then it is possible to find glory without goodness. ¶ 8. In the equality of goodness and glory, it is impossible to find punishment or malice. ¶ 9. By reason of glory, goodness is more desirable in majority than in minority.

It is impossible in the being of goodness for there to be concordance without distinction original: "distinctione"; often used interchangeably with "differentia" (difference) in this system.. ¶ 2. In the being of intellectual goodness, it is impossible to find "princiality" original: "prioriate"; the state of being a first principle or having priority.. ¶ 3. No good thing can be the supreme principle without distinction. ¶ 4. In goodness and distinction, which are convertible Meaning they are logically interchangeable in this context.: it is impossible to find a middle between extremities. ¶ 5. In the being of goodness, it is impossible to find an end without distinction. ¶ 6. If difference existed in majority without goodness, it would exist in a greater way with malice. ¶ 7. It is impossible to find evil in the act of "bonifying" original: "bonificare"; the active expression of goodness. distinctly and co-equally. ¶ 8. If the distinction between the "maker-of-good" original: "bonificantis". and the "thing-made-good" original: "bonificati". were evil in the essence of goodness, "bonifying" would concord with minority, and "malifying" The act of making evil. would concord with majority.

In the conversion of goodness and concordance, it is impossible to find contrariety. ¶ 2. No good thing can be a principle without concordance. ¶ 3. That middle is good in which the beginning and end concord. ¶ 4. Goodness concords with the end through all its acts. ¶ 5. Goodness is greater in concordance than in contrariety. ¶ 6. Goodness is greater in the concordance of equality than in that of majority and minority. ¶ 7. Because good and being are convertible, goodness is in majority and contrariety is in minority.

In the act of originating, good precedes concordance and contrariety. ¶ 2. Evil is to be contrary to the middle of the beginning and the end. ¶ 3. Evil is to exist as a contrary in the end. ¶ 4. By reason of concordance, it is possible for goodness and contrariety to be the cause of each other in a greater way. ¶ 5. It is impossible to find a supreme thing in which goodness and contrariety are equal. ¶ 6. Goodness, by contradicting contrariety, contradicts minority.

The middle which is of the being of the good measures equally the beginning and the end in goodness. ¶ 2. Because the end is of the essence of goodness and of the principle, a good principle is desirable. ¶ 3.

Because it is good for a "principled" thing A thing that has an origin or principle. to be originated: a good principle is more desirable in majority than in minority. ¶ 4. The co-equality of goodness in the "maker-of-principle" original: "principiate". and the "thing-made-from-a-principle" original: "principato". is desirable. ¶ 5. No good is complete with minority in the principle.

No good is in the middle without an end. ¶ 2. Minority in the middle does not diminish the majority of the end of goodness. ¶ 3. That goodness is not defective which co-equals the "maker-of-good" and the "thing-capable-of-being-made-good" in the middle. ¶ 4. So that majority may be the image of the end, it is good for minority to be the image of God.

Because goodness and the end are greater by reason of substance than of accident: substance is the end of accident. ¶ 2. Goodness and the end apply more to minority with equality than with majority. ¶ 3. That goodness is in the minority of the end which remains idle.

It is impossible for the "maker-of-greatness" original: "maiorificans". and the "thing-made-great" original: "maiorificatum". to be co-equal in goodness. ¶ 2. Just as good is contrary to evil with majority, so evil is contrary to good with minority. That goodness is in the majority of the greater in which there is equality without minority.

It is impossible for goodness to be perfected in the being of minority.

Just as by reason of the identity of power and eternity, being can be infinite eternity, so also magnitude, by reason of the identity of itself and power, can be immense in its extension. ¶ 2. That intellect which knows magnitude in infinite entity is itself infinite and eternal. ¶ 3. That will is infinite in magnitude and eternity which is as extended in willing the infinite and eternal as it is intense. ¶ 4. As magnitude is distant from "whatness" original: "quitate" (quiddity); the essence of a thing. with virtue, so eternity is distant from time with magnitude. ¶ 5. That truth is great which vivifies Makes alive or gives reality to. the true in infinity. ¶ 6. It is impossible for glory to be infinite in magnitude and eternity without the "maker-of-greatness," the "thing-made-great," the "maker-of-eternity," the "thing-made-eternal," the "maker-of-glory," and the "thing-made-glorious." ¶ 7. It is impossible to find the infinite in the lordship of the essence of magnitude and eternity. ¶ 8. Without concordance, it is impossible to find infinities in magnitude and eternity. ¶ 9. It is impossible for infinity to be found in the contrariety of magnitude and eternity. ¶ 10. No principle can be as such in the infinity of magnitude and eternity. ¶ 11. It is impossible to find measurements and extremities in magnitude and eternity. ¶ 12. From the essence of the end, it is impossible to find magnitude and eternity. ¶ 13. In the being of magnitude and eternity, there is no majority found. ¶ 14. From equality, magnitude and eternity cannot be absent, so that magnitude does not fail. ¶ 15. In the being of impossible things, magnitude and eternity cannot exist.

That intellect is great which is of the identity of magnitude and power. ¶ 2. The will is not great unless it is a "willer" possessing magnitude and power. ¶ 3. That magnitude has all the perfections which are also in power. ¶ 4. Magnitude and virtue...