[Footnote 747: ][ (return) ] "Metaphysics," bk. xi. ch. vii.
[Footnote 750: ][ (return) ] Ibid., bk. xi. ch. viii.
[Footnote 751: ][ (return) ] Ibid., bk. xi. ch. vii.
(v.) He is the ever-blessed God.--"The life of God is of a kind with those highest moods which, with us, last a brief space, it being impossible they should be permanent; whereas, with Him they are permanent, since His ever-present consciousness is pleasure itself. And it is because they are vivid states of consciousness, that waking, and perception, and thought, are the sweetest of all things. Now essential perception is the perception of that which is most excellent,... and the mind perceives itself by participating of its own object of perception; but it is a sort of coalescence of both that, in the Divine Mind, creates a regular identity between the two, so that with God both (the thinker and the thought, the subject and object) are the same. In possession of this prerogative, He subsists in the exercise of energy; and the contemplation of his own perfections is what, to God, must be most agreeable and excellent. This condition of existence, after so excellent a manner, is what is "so astonishing to us when we examine God's nature, and the more we do so the more wonderful that nature appears to us. The mood of the Divine existence is essential energy, and, as such, it is a life that is most excellent, blessed, and everlasting. [752]
[Footnote 752: ][ (return) ] "Metaphysics," bk. xi. ch. vii.
The theology of Aristotle may be summed up in the following sentences selected from book xi. of his "Metaphysics:"
"This motionless cause of motion is a necessary being; and, by virtue of such necessity, is the all-perfect being. This all-pervading principle penetrates heaven and all nature. It eternally possesses perfect happiness; and its happiness is in action. This primal mover is immaterial; for its essence is in energy. It is pure thought--thought thinking itself--the thought of thought. The activity of pure intelligence--such is the perfect, eternal life of God. This primal cause of change, this absolute perfection, moves the world by the universal desire for the absolute good, by the attraction exercised upon it by the Eternal Mind--the serene energy of Divine Intelligence."
It can not be denied that, so far as it goes, this conception of the Deity is admirable, worthy, and just. Viewed from a Christian stand-point, we at once concede that it is essentially defective. There is no clear and distinct recognition of God as Creator and Governor of the universe; he is chiefly regarded as the Life of the universe--the Intellect, the Energy--that which gives excellence, and perfection, and gladness to the whole system of things. The Theology of Aristotle is, in fact, metaphysical rather than practical. He does not contemplate the Deity as a moral Governor. Whilst Plato speaks of "being made like God through becoming just and holy," Aristotle asserts that "all moral virtues are totally unworthy of being ascribed to God." [753] He is not the God of providence. He dwells alone, supremely indifferent to human cares, and interests, and sorrows. He takes no cognizance of individual men, and holds no intercourse with man. The God of Aristotle is not a being that meets and satisfies the wants of the human heart, however well it may meet the demands of the reason.