As true religion consists in the perfection of human life; and as no better life than the Christian life can be conceived, it follows that there can be no better religion than the Christian religion. This assertion is easily proved. Animal life is more perfect than vegetative life; and among the different degrees of animal life, that one is the highest which is the most largely endowed with sensible feeling. If, further, it be the case that intellectual cognition be superior to sensible feeling, it is certain that the life of man is more perfect than that of animals. Among men are likewise found degrees, not of life but of perfection; for, as man is rational, those men are the most perfect who live the most nearly according to reason; for he who lives not according to reason resembles a beast rather than a man. Again, among those who live according to reason, there are divers degrees of perfection. For, as the end of the life of reason is the contemplation of Divine things, so the more perfectly a man abstracts himself from earthly things, and devotes himself to the contemplation of that which is Divine, the more perfect will be his life. Since the Christian life consists in separating ourselves, not only from temporal things, but also from self-love, and in drawing, by love and contemplation, near to God, so as to become like to Him, and, so far as possible, to be made one with Him, it is clear that nothing better than the Christian life can exist.
As we have already said, the more perfectly a man follows the dictates of reason, the more perfect will be his life. It is evident, therefore, that the Christian life does nothing and permits nothing, not even the least thing, which is contrary to reason; but that it submits in all things to the Divine Law.
A virtuous life tends to the contemplation of heavenly things, and finds its end in this contemplation. Great purity of heart is requisite for the attainment of this end. Consequently, as no life so purifies us, and renders us so apt for contemplation, as does the Christian life, it follows, that nothing better can be found on earth than Christianity.
CHAPTER IV.
THE END PRESENTED TO US BY THE CHRISTIAN RELIGION IS THE BEST WHICH CAN POSSIBLY BE CONCEIVED.
In order to show that there can be no life better than the Christian life, we shall first prove that the end set in view by the Christian religion is the best possible end, and the one most in accordance with reason, and that the means furnished by Christianity for the attainment of that end are those best adapted to that purpose.
It is self-evident that the end held out to us by the Christian religion is the best possible end, seeing that it is God, and the vision and fruition of God; and this vision and fruition is not such as may be gained by means of creatures, but that wherein God is beheld “face to face”. Many reasons can be adduced to prove that this clear vision of God is the end of our human life. First, as we have already proved, man’s beatitude cannot be attained in this life; therefore, if he be not created in vain, it must be attainable in the next. But if, in the next life, his happiness were to consist in knowing and contemplating God by means of creatures, it would not be complete happiness, for his heart would not be at rest; and happiness consists in the quiescence or satisfaction of all desires. This tranquillity would be incomplete, whether his knowledge of creatures were perfect or imperfect. If he knew creatures imperfectly, his heart would not be at rest, because he would desire that this knowledge should be perfect. For we know, by daily experience, that we desire distinct and particular cognition of the things which we know only in a general and confused manner. Were his knowledge of creatures perfect, he would still desire to know that on which they depend. For it is natural to us when we see an effect to wish to know its cause; and the more perfectly we know the effect the more intensely do we wish to know its cause, just as the heavier an object is, with the greater energy does it gravitate to its centre. Hence, as man becomes happier and more perfect in proportion to his knowledge of Divine things; and, as his desire of this knowledge increases proportionately to his progress therein, it is certain that his wish for this knowledge will never cease until he attains his Last End. This End can be nought but God. For, as we know by experience, our hearts can never be satisfied by any finite thing. Our intellect is superior to everything finite, because there is nothing superior to its capacity; and our ability to understand increases in proportion to our knowledge. Hence, as everything which is inferior to God is finite; and, as our intellect is capable of knowing infinite things, it is true to say that no creature can fill even one-tenth part of our heart. It becomes, therefore, not merely reasonable, but even necessary, to acknowledge that the happiness of man consists in the vision of God, who alone is greater than the human heart.
Every natural movement, as all philosophers will admit, tends to some end, in which, when it is attained, the thing which is moved finds rest. Now God, who is the term of human desire, is the satisfaction of the human heart, leaving nought else to be desired. And this because everything else, being finite, will bear no comparison to Him who is infinite; and, also, because all perfection of creatures is to be found in its fullest excellence in Him who is their Cause. Thus, when the soul of man possesses God it possesses all things; for the intellect which knows Him, will know creatures far more perfectly; and, although the excessive intensity of things sensible weakens the sense perceiving them, the excess of that which is intelligible, far from injuring the understanding, perfects it.
But we must remember that, as God is infinite, and is outside the realm of creation, our intellect cannot, by virtue of its natural light, attain to the vision of Him; because nothing can act beyond the limits of its nature. Nevertheless, our understanding, which is capable of rising to infinite things, may, by the Divine Power, be enabled to behold that which is naturally invisible to it. Thus the beatitude of man consists in the vision of God, and he is enabled to enjoy it by means of a supernatural light, which is called “the light of glory”. It is plain then, that no more reasonable or better end could be devised, as the term of human life, than the end set before us by the Christian religion.