This is clearly seen in the conceptions, commonly called the ideas, of space and time. The intuition of the infinite will never permit us to fix any definite, unpassable limits to these conceptions, but forces us to endeavor perpetually to grasp infinity and eternity under an adequate mental representation, which we cannot do. We must, however, if we are faithful to reason, recognize behind these conceptions of space that cannot be bounded and time that cannot be terminated either by beginning or end, the idea of being infinite as regards both, the reason of the possibility of finite things bearing to each other the relations of co-existence and successive duration.
The same intuition is at the root of the conception of the impossibility of limiting the divisibility of mathematical quantity. Whichever way we turn, the idea of the infinite presents itself. We can never reach the boundary of multiplicability, nor can we reach the boundary of divisibility, which is only another form of multiplicability. The conception of ideal space and number is rooted in the idea of the infinite power of God to create existences which have mathematical relations to each other. The positive multiplication or division of lines and numbers must always have a limit, but the radical possibility must always remain infinite, because it is included in the idea of God, which transcends all categories of space, time or limitation.
The intuition of cause is in the same order of thought. Necessary being and contingent existence cannot be apprehended in the same idea, without the connecting link of the principle of causation. It has been fully proved by Hume and Kant, that we cannot certainly conclude the principle of causation from any induction of particular facts. We always assume it, before we begin to make the induction. It is an a priori judgment that everything which exists must have a cause, and that all finite causes, receive their causality from a first cause or causa causarum. For every finite cause has a beginning, which comes from a prior cause, and an infinite series of finite causes being absurd, the idea of causation necessarily includes first cause, and is incapable of being thought or stated without it. Existence is not intelligible in itself, but in its cause, absolute being. Absolute being, though intelligible in itself, is not intelligible to human reason, except by the causative act terminated in existences, and making them intelligible. That is, being and existence, in the relation of cause and effect, are presented, and affirmed to reason, as the one complex object of its original intuition, and its constitutive idea.
This is the point of co-incidence of the a priori and a posteriori arguments, demonstrating the Christian theistic conception. They analyze the synthetic judgment of reason, and show its contents. The argument, a priori analyzes it on the side of being, showing what is contained in being, or ens. The argument a posteriori analyzes it on the side of existence, existentia. But either argument implicitly contains the other. It is impossible to reason on either the first or last term of the synthetic judgment, without taking in the middle term of causation, which implies the third term, existence, if you begin [{524}] with being, and the first term, being, if you begin with existence. The theistic conception is God Creator. The theologian who begins to prove the proposition, God creates the world, cannot deduce creation by showing what is contained in the pure and simple idea of necessary, self-existing being. The idea of God includes the creative power, but not the creative act, which is free, and cannot be deduced from the primitive intuition, unless God affirms it to the reason in that intuition; and even the creative power, or the possibility of creation, cannot be deduced by human reason from the idea of necessary being. Thus, the argument a priori really does not conclude the effect, that is, creation, by demonstrating it from the nature of the cause alone, but assumes it as known from the beginning.
In like manner, the theologian, who argues from the creation up to the creator, or from effect to cause, assumes that the creation is really created, and the effect of a cause exterior to itself; otherwise, the term existence could never conduct him to the term being.
We cannot demonstrate beyond what is given us in intuition, for all demonstration is a simple unfolding of the intuitive idea. The idea presents to us the creative act. If we reflect the causative or creative principle, whatever we logically explicate from it is indubitably true, because in conformity with the idea of first cause. If we reflect the terminus of the causative act, or creation, whatever we logically explicate from it respecting the nature of eminent cause is indubitably true, for the same reason. In both cases we reason validly, and demonstrate all that is demonstrable in the case. In the first instance, we demonstrate what is really contained in the idea of necessary being, and bring this idea--under the form of a distinct conception--face to face with the reflective reason. In the second instance, we demonstrate the order of the universe, and the manifestation in it of divine power, wisdom and goodness. We demonstrate that the theistic conception, or the conception of God and his attributes, contained in Christian Theology, is that which we know intuitively in the light of the primitive idea, logically explicated and represented by analogy in language. What we do not demonstrate, is the objective reality of the idea; for this is indemonstrable, as being the first principle of all demonstration. The idea is intelligible in itself, and illuminates the reason with intelligence. The office of logic and reasoning is to inspect and scrutinize the idea, to represent in reflection that which is intelligible. By this process the idea of necessary being evolves itself, necessarily, into the complete theistic conception of God, as is shown most amply in the treatises of theologians and religious writers. [Footnote 94] We will endeavor to sum up their results in as brief and universal a synopsis as possible.
[Footnote 94: It will be seen, therefore, that the arguments a priori and a posteriori demonstrating the Christian doctrine of God, as stated by the great Catholic Theologians, have not been impugned, but, on the contrary, vindicated from the misrepresentation of a more modern and less profound school of philosophers.]
Beginning at this point, real necessary being is in itself the intelligible; we lay down first that which is most radical and ultimate in the conception of the living, personal God and Creator; namely, absolute, infinite intelligence.
The absolute intelligible being must be absolute intelligent being. The intelligible is only intelligible to intelligence. What is the idea, or ideal truth or being, without an intelligent subject? What is infinite idea, or infinite object of thought, without infinite intelligent subject? That which is intelligible in itself necessarily, absolutely, and infinitely, must necessarily be the terminating object of intelligence equal to itself, that is infinite. This intelligence cannot be created, for then it would be finite. It must be included in absolute being. [{525}] Being includes in itself all that is. It therefore includes intelligence. It contains in itself all that is necessary to its own perfection. Its perfection as intelligible requires its perfection as intelligent. Absolute being is therefore infinitely intelligible and intelligent in its own nature and idea. It is the intelligible being which is intelligent being, and only intelligent spirit, which is in its very essence intelligence, can be necessarily and infinitely intelligible; for only self-existent infinite spirit has the absolute infinite activity necessary to irradiate the light of the intelligible. The light of the intelligible irradiates our created intelligence by an act which constitutes it rational spirit. This act must be the act of supreme, absolute, infinite intelligence. Whatever is in the creature, must be infinite in the creator. The world of finite, intelligent spirits can only proceed from an infinite, intelligent spirit, as first and eminent cause. The sensible and physical world also is apprehended by our reason as intelligible, and is intelligible, only in intelligent cause; which throws open the vast and magnificent field of demonstration from the order and harmony of nature. The intelligible in the order of the finite, is a reflection of the intelligible in the order of the infinite. The intelligible in the order of the infinite, is the adequate object of infinite intelligence. The intelligible in se is identical with being in its plenitude; and being in plenitude is necessarily infinite, intelligent spirit. [Footnote 95]
[Footnote 95: Because, if we conceive of any essence that it is not spiritual, we can conceive of one that is more perfect, namely, that which has these two attributes; and if we conceive of one that is finite in intelligence, we can conceive of one that is superior, or has greater plenitude of being, until we reach the infinite. The very conception of being in plenitude is being that excludes the conception of the possibility of that which is greater than itself.]