Now the question arises: Is this substantial presence of the Theanthropos necessary? Is it metaphysically
possible in the manner that the Catholic Church admits it?
As to the first question, we observe that such a presence is not absolutely necessary when considered of itself, independent of, and previous to, the adoption of the present plan of the cosmos by the infinite intelligence of God. But considered in relation to the present plan of the cosmos and as a complement of it, it is necessary. Infinite intelligence might have selected another plan, but, having once chosen the present plan of the cosmos, the real presence becomes absolutely necessary as a complement bringing it to perfection. This we shall endeavor to prove by the following arguments:
First, the end of the action of the infinite outside himself is the highest possible manifestation of his infinite excellence. To attain this end, an infinite effect would have been necessary. But as an infinite effect was a contradiction in terms, infinite wisdom was to find means whereby to effect the highest possible manifestation of himself, in spite of the ontological finiteness of the cosmos to be effected. This means was to produce a variety of moments; to bring the whole variety of moments to the highest possible unity in the person of the Theanthropos.
1. To produce a variety of moments, in order that the infinity of the perfections of God, which could not be expressed by the terms effected in intensity of being, might be expressed in extension and number.
2. The highest possible unity, in order that the infinity, simplicity, and oneness of God might be portrayed.
3. In the person of the Theanthropos, in order that, if this variety brought into unity could not be ontologically infinite, it might be infinite by a union and communication the highest possible.
These are the three leading principles, according to which infinite wisdom resolved the problem of the end of the external action: highest possible variety, highest possible unity, highest possible communication.
Now, let us see if and how the effectuation of real cosmos was governed by these principles.
In view of these principles, God effected substantial creation and the hypostatic moment, by which the whole substantial moment was united to the person of the Word in the bond of his divine personality.