[530] Arist. Eth. vii. 14. 8 remarks that human nature is not simple (ἁπλῆ), adding ἐπεὶ, εἴ του ἡ φύσις ἁπλῆ εἴη ἀεὶ ἡ αὐτὴ πρᾶξις ἡδίστη ἐσται. Διὸ ὁ θεὸς ἀεὶ μίαν καὶ ἁπλῆν χαίρει ἡδονήν, κ.τ.λ. Cp. Bk. x. cc. 4. § 9, and 7. § 8.
[531] Summa, i. iiae. Qu. lxii. Art. 1. Cp. S. Matt. xix. 17.
[532] Abp. Trench.
[533] Heb. xi. 6. Cp. 1 S. John iv. 16; Rom. xiv. 23. Summa, i. iiae. Qu. lxii. art. 3. 'Quantum ad intellectum adduntur homini quaedam principia supernaturalia, quae divino lumine capiuntur; et haec sunt credibilia de quibus est fides.' Ib. art. 4, 'Per fidem apprehendit intellectus ea quae sperat et amat. Unde opportet quod ordine generationis fides praecedat spem et caritatem.'
[534] S. John iv. 34; v. 36; xvii. 4. Cp. H. S. Holland, Serm. on 'The Energy of Unselfishness.' With regard to the relation of Pleasure to action, we may observe that pleasure is inseparable from the right and effective exercise of any faculty; and therefore accompanies virtuous activity, but can never be the moral end of action. Cp. Arist. Eth. vii. 12. § 3, etc.
[535] See Ecce Homo, c. xiii.
[536] Aug. de mor. Eccl. xix. 'Id ipsum quo diligimus Deum mori non potest, nisi dum non diligit Deum: cum mors ipsa sit non diligere Deum.' Cp. Cyp. de Unit. xiv.
[537] Such classification, corresponding to three cardinal virtues, seems to be implied in S. Paul's words, Tit. ii. 12 ἵνα ... σωφρόνως, καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν.
[538] J. Cotter Morison, The Service of Man, p. 194 [ed. 3]. See Eph. i. 4; Col. i. 22; S. Luke i. 75.
[539] Rom. viii. 8; 1 Cor. vii. 32; 1 Thess. iv. 1. An instructive contrast might be drawn between the Pagan and Christian use of the word ἀρεσκεία.