First of all, if we speak of two powers, and if we do so in cases where it becomes necessary for various reasons to maintain a certain external symmetry between them, we prefer to use the word 'authority' rather than the word 'power' for the spiritual order. The word 'power' can then be reserved for the temporal order, to which it is better suited when taken in its strictest sense. In fact, the word 'power' almost inevitably evokes the idea of strength or force, and above all the idea of a material force, a force which manifests itself visibly and outwardly and affirms itself by the use of external means, for such means indeed characterize the temporal power by very definition. On the contrary, spiritual authority, interior in essence, is affirmed only by itself, independently of any sensible support, and operates as it were invisibly. If we can speak in this context of strength or force, it is only by analogical transposition, and, at least in the case of a spiritual authority—in its purest state so to speak—it must be understood that it is an entirely intellectual strength whose name is 'wisdom' and whose only force is that of truth.

This is the fallacy of power: ultimately, it is effective only in an absolute, a limited universe. But the basic lesson of our relativistic universe is that things change. Any power must always meet a greater power.

Theophilo. To come then to the discovery of that which we seek. I say that if in the first efficient Cause there be infinite power, there is also action from which there resulteth a universe of infinite size and worlds infinite in number.

Look around you, and you will behold the universe full of active powers. Action is, so to speak, the genius of nature. By motion and exertion, the system of being is preserved in vigor. By its different parts always acting in subordination one to another, the perfection of the whole is carried on. The heavenly bodies perpetually revolve. Day and night incessantly repeat their appointed course. Continual operations are going on in the earth and in the waters. Nothing stands still. All is alive and stirring throughout the universe. In the midst of this animated and busy scene, is man alone to remain idle in his place? Belongs it to him to be the sole inactive and slothful being in the creation, when in so many various ways he might improve his own nature; might advance the glory of the God who made him; and contribute his part in the general good?

I believe it to be this; that my will, absolutely of itself, and without the intervention of any instrument that might weaken its effect, shall act in a sphere perfectly congenial — reason upon reason, spirit upon spirit; in a sphere to which it does not give the laws of life, of activity, of progress, but which has them in itself, therefore, upon self-active reason. But spontaneous, self-active reason is will. The law of the transcendental world must, therefore, be a Will.

Fourteenthly, if infinite active power doth actuate corporeal and dimensional being, this being must necessarily be infinite; otherwise there would be derogation from the nature and dignity both of creator and of creation.

If the structure of the world with all its order and beauty is only an effect of matter left to its own universal laws of motion, and if the blind mechanics of the natural forces can evolve so glorious a product out of chaos, and can attain to such perfection of themselves, then the proof of the Divine Author which is drawn from the spectacle of the beauty of the universe wholly loses its force. Nature is thus sufficient for itself; the Divine government is unnecessary.…

The whole analogy of natural operations furnishes so complete and crushing an argument against the intervention of any but what are termed secondary causes, in the production of all the phenomena of the universe; that, in view of the intimate relations between Man and the rest of the living world; and between the forces exerted by the latter and all other forces, I can see no excuse for doubting that all are co-ordinated terms of Nature's great progression, from the formless to the formed—from the inorganic to the organic—from blind force to conscious intellect and will.

If Origen ... is right that God's final victory over the forces of evil and rebellion will be effected not through force and necessity but through reason and wisdom, then the possibility for a real synergy between man's efforts and God's will becomes feasible and even probable. To posit wisdom as God's chief tool for subjecting the universe is tantamount to suggesting that God will accomplish his plan on earth by appealing—in a very Platonic manner—to our reason through a sort of divine rhetoric rather than by terrifying our bodies through the force of his divine wrath.

Next in order comes knowledge of the first cause and the subsequent orders of the Gods, then the nature of the world, the essence of intellect and of soul, then providence, fate, and fortune, then to see virtue and formed from them, and from what possible source evil came into the world. Each of these subjects needs many long discussions; but there is perhaps no harm in stating them briefly, so that a disciple may not be completely ignorant about them. It is proper to the first cause to be one — for unity precedes multitude — and to surpass all things in power and goodness. Consequently all things must partake of it. For owing to its power nothing else can hinder it, and owing to its goodness it will not hold itself apart. If the first cause were soul, all things would possess soul. If it were mind, all things would possess mind. If it were being, all things would partake of being. And seeing this quality in all things, some men have thought that it was being. Now if things simply were, without being good, this argument would be true, but if things that are are because of their goodness, and partake in the good, the first thing must needs be both beyond-being and good. It is strong evidence of this that noble souls despise being for the sake of the good, when they face death for their country or friends or for the sake of virtue. — After this inexpressible power come the orders of the Gods.

The will is the living principle of the rational soul, is indeed itself reason, when purely and simply apprehended. That reason is itself active, means, that the pure will, as such, rules and is effectual. The infinite reason alone lies immediately and entirely in the purely spiritual order. The finite being lives necessarily at the same time in a sensuous order; that is to say, in one which presents to him other objects than those of pure reason; a material object, to be advanced by instruments and powers, standing indeed under the immediate command of the will, but whose efficacy is conditional also on its own natural laws.

All acts and facts are a product of spiritual power, the successful ones of power which is strong enough; the unsuccessful ones of power which is too weak. Does my behavior in respect of love affect nothing? That is be¬ cause there is not enough love in me. Am I powerless
against the untruthfulness and the lies which have their being all around me? The reason is that I myself am not truthful enough. Have I to watch dislike and ill will carrying on their sad game? That means that I myself have not yet completely laid aside small-mindedness and envy. Is my love of peace misunderstood and scorned?
That means that I am not yet sufficiently peace-loving.

The body is to be brought into subjection. The higher powers of the being are to rule. The passions are to be controlled by the will, which is itself to be under the control of God. The kingly power of reason, sanctified by divine grace, is to bear sway in our lives. [74]

For if we may compare infinities, it would seem to require a greater infinity of power to cause the causes of effects, than to cause the effects themselves. This idea is analogous to the improving excellence observable in every part of the creation; such as in the progressive increase of the solid or habitable parts of the earth from water; and in the progressive increase of the wisdom and happiness of its inhabitants; and is consonant to the idea of our present situation being a state of probation, which by our exertion we may improve, and are consequently responsible for our actions.