[Footnote 736: ][ (return) ] Ibid., bk. iv. ch. xii.
[Footnote 737: ][ (return) ] Ibid., bk. viii. ch. viii.
And now having laid down these fundamental principles of metaphysical science, as preparatory to Theology, Aristotle proceeds to establish the conception of the Absolute or Divine Spirit as the eternal, immutable Substance, the immaterial Energy, the unchangeable Form of Forms, the first moving Cause.
I. The Ontological Form of Proof.--It is necessary to conceive an eternal and immutable substance--an actuality which is absolute and prior, both logically and chronologically, to all potentiality; for that which is potential is simply contingent, it may just as easily not be as be; that which exists only in capacity is temporal and corruptible, and may cease to be. Matter we know subsists merely in capacity and passivity, and without the operation of Energy, (ἐνέργεια), or the formative cause, would be to us as non-entity. The phenomena of the world exhibits to us the presence of Energy, and energy presupposes the existence of an eternal substance. Furthermore, matter and potentiality are convertible terms, therefore the primal Energy or Actuality must be immaterial. [738]
2. The Cosmological Form of Proof.--It is impossible that there should be motion, genesis, or a chain of causes, except on the assumption of a first Moving Cause, since that which exists only in capacity can not, of itself energize, and consequently without a principle of motion which is essentially active, we have only a principle of immobility. The principle "ex nihilo nihil" forbids us to assume that motion can arise out of immobility, being out of non-being. "How can matter be put in motion if nothing that subsists in energy exist, and is its cause?" All becoming, therefore, necessarily supposes that which has not become, that which is eternally self-active as the principle and cause of all motion. There is no refuge from the notion that all things are "born of night and nothingness" except in this belief. [739]
[Footnote 738: ][ (return) ] "Metaphysics," bk. xi. ch. vi.
[Footnote 739: ][ (return) ] Ibid., bk. xi. ch. vii., viii.
The existence of an eternal principle subsisting in energy is also demanded to explain the order of the world. "For how, let me ask, will there prevail order on the supposition that there is no subsistence of that which is eternal, and which involves a separable existence, and is permanent." [740] "All things in nature are constituted in the best possible manner." [741] All things strive after "the good." "The appearance of ends and means in nature is a proof of design." [742] Now an end or final cause presupposes intelligence,--implies a mind to see and desire it. That which is "fair," "beautiful," "good," an "object of desire," can only be perceived by Mind. The "final cause" must therefore subsist in that which is prior and immovable and eternal; and Mind is "that substance which subsists absolutely, and according to energy." [743] "The First Mover of all things, moves all things without being moved, being an eternal substance and energy; and he moves all things as the object of reason and of desire, or love." [744]
[Footnote 740: ][ (return) ] Ibid., bk. x. ch. ii.
[Footnote 741: ][ (return) ] "Ethics," bk. i. ch. ix.