1. The Highest Good
1. The Highest Good Man's supreme good is God alone In a broad sense, we acknowledge that God is the ultimate good for all creation, being the Creator and Sustainer of all things, the source from which all life and goodness flow. Every creature owes its existence to Him, the one eternal and omnipresent Being.
Yet, when we speak of the highest good, we imply that it is recognized and enjoyed as such by the creatures. This recognition is not found among lifeless or senseless beings. Some creatures exist without participating in life, like inanimate objects; others, like plants, have life but lack perception; still others, like animals, possess consciousness but are limited to the material and sensory world. They understand earthly realities, the pleasant and the useful, but remain ignorant of the true, the good, and the beautiful; their desires are sensual, not spiritual.
Humankind stands apart. Created in the image and likeness of God, man retains a divine origin and kinship that cannot be erased. Even though sin has marred the image of God within us, remnants of His gifts remain, sufficient to remind us of our lost innocence and to testify to our former greatness and divine calling.
In all human endeavors, a restless striving reveals that we are not content with the earthly realm; our desires reach beyond this world.
While we are citizens of the temporal order, our hearts are drawn to
the eternal. With feet on earth, our gaze lifts to heaven. We comprehend both the visible and the eternal, the perishable and the imperishable. Our longing encompasses earthly goods but also yearns for heavenly treasures.
Humans share sensory perception with animals but are endowed with reason and intellect, enabling us to transcend sensory experiences and contemplate immaterial truths. Our intellect, though connected to the brain, is inherently spiritual, allowing us to engage with a reality unseen and untouched, yet more substantial than the physical world. This pursuit of spiritual truth, one that is eternal and immutable, is where our mind finds true rest.
Thus, man's quest is not for tangible reality, but for divine truth, which alone can satisfy our deepest longings. This truth is singular, eternal, and imperishable, and in it, our minds find peace.
Likewise, mankind shares with animals a sensual desire. He requires food and drink, light and air, labor and repose, relying on the earth for his physical sustenance. Yet above this sensual desire, he possesses a will that, guided by reason and conscience, aspires to higher and nobler goods. Pleasant and useful things, though valuable in their proper place and time, do not satisfy him; he seeks a good that is inherently good, unchanging, spiritual, and eternal. His will finds rest only in the supreme, absolute goodness of God.
Both mind and will are deeply rooted in the heart of man, as interpreted by Holy Scripture. Proverbs declares that the heart must be guarded above all else, for out of it flow the issues of life (Proverbs
4:23). Just as the heart is, in a natural sense, the fountainhead and driving force of the circulatory system and thus the principal organ
of physical life, so it is spiritually and morally the source of higher life in man. It is the seat of our self-awareness, our relationship to God, our subjection to His law, and our entire spiritual and moral nature. Consequently, our rational and volitional life originates from and is directed by the heart.
In that heart, God has placed eternity, as Ecclesiastes 3:11 states. God ordains everything in its time, ensuring that history, in its entirety and in every detail, aligns with His counsel and manifests the glory of His decrees. God has situated man within the temporal order and instilled eternity in his heart, so that he might not remain engrossed in the external, visible phenomena, but might discern and comprehend God's eternal purposes in the transient course of nature and history.
This "desiderium aeternitatis," this longing for eternity that God has implanted in man's heart, in the innermost part of his being, the core of his personality, causes him to be dissatisfied with anything temporal. Though he is a sensible, earthly, finite being, he is also prepared and destined for eternity. It profits a man nothing to gain wife and children, houses and fields, treasures and goods, even the whole world, if his soul suffers damage (Matthew 16:26). For the entire world holds no value for a man. No wealthy man can offer God a ransom for his brother to save him from death; the price of a soul is beyond the capacity of any creature (Psalm 49:8-9).
Many may agree with this sentiment when it concerns sensual pleasures and earthly treasures. They fully acknowledge that such things are incapable of satisfying mankind and do not align with his lofty destiny.
Yet, their judgment shifts when considering so-called ideal goods: science, art, civilization, the service of the true, the good, and the beautiful, a life dedicated to others, and the pursuit of humanity.
These, too, belong to the world, which Scripture declares will pass away with all its desires (1 John 2:17).
Science, indeed, is a noble gift, descending from the Father of lights, and as such, it is to be esteemed highly.
When Paul refers to the wisdom of this world as foolishness before God (1 Corinthians 3:19; 2:18) and elsewhere warns against philosophy (Colossians 2:8), he speaks of that false, imaginary wisdom which does not recognize God's wisdom as revealed in His general and special revelation (1 Corinthians 1:21) and is frustrated in all its deliberations (Romans 1:21). However, throughout Paul's writings and all of Scripture, knowledge and wisdom are held in the highest regard. This is consistent with the Scripture's assumption that God alone is wise, fully knowing Himself and all things, having founded the world through wisdom, revealing His manifold wisdom in the church, securing all treasures of wisdom and knowledge in Christ, and being the Spirit of wisdom and knowledge who searches the depths of God (Proverbs 3:19; Romans 11:33; 1 Corinthians 2:10;
Ephesians 3:10; Colossians 2:3). A book derived from such thoughts cannot slight knowledge nor despise science. On the contrary, wisdom is more precious than rubies, and nothing one desires can compare with it (Proverbs 8:11); it is a gift from Him who is the God of knowledge (Proverbs 2:6; 1 Samuel 2:3).
However, Scripture demands a science that begins with the fear of the Lord as its principle (Proverbs 1:7). Without this foundation, it
may still bear the name of science, but it degenerates into worldly wisdom, which is foolishness in God's sight. A science that believes it can suffice on its own, apart from God, becomes its own antithesis and disappoints those who place their hopes upon it.
This is easily understood. Firstly, science always has a specialized nature and can only be pursued by a select few; these individuals, who can devote their entire lives to its pursuit, only conquer a small part of its territory and remain strangers and exiles in the broader context; whatever satisfaction it may provide, it can never satisfy those profound, universal needs innate to human nature and present in every person.
Secondly, whenever science experiences a revival after a period of decline, it begins with extraordinary, exaggerated expectations; it thrives on the hope that persistent research will unravel the mysteries of the world and life. But just as surely, disappointment follows this initial exuberance; as research continues, problems do not diminish but increase; what seemed self-evident reveals itself as a new enigma, and the end of all science is often the sorrowful, sometimes even desperate confession that man walks the earth amidst riddles, and that life and destiny remain mysteries.
Thirdly, let us consider that even if science could attain more certainty than it currently does, it would still leave the heart of man unsatisfied. For knowledge devoid of virtue and a moral foundation becomes an instrument of sin, employed for the contemplation and execution of more refined evils. The mind filled with science thus serves the corruption of the heart. Therefore, the Apostle Paul declares, even if one possesses the gift of prophecy and understands
all mysteries and all knowledge, but lacks love, such a one is nothing (1 Corinthians 13:2).
Similarly, art, too, is a gift from God. Just as the Lord is not only truth and holiness but also glory, extending His glory over all His works, so He bestows wisdom, understanding, and knowledge upon artists through His Spirit (Exodus 31:3; 35:31). Art, therefore, serves as a testament to man's spiritual capacity, revealing his deepest desires, lofty ideals, and thirst for harmony. Through its creations, art presents an ideal world where the discord of earthly existence is resolved into harmony, unveiling a beauty often hidden from the perceptive but revealed to the discerning eye of the artist. This portrayal of a higher reality comforts us, lifts our spirits, and fills our hearts with hope and joy.
Yet, art, despite its allure, can only offer enjoyment through its depictions of beauty; it cannot bridge the gap between the ideal and the real. It shows us the glory of the Promised Land from afar but does not grant us entry or citizenship. Art is many things, but it is not everything. It is not, despite what some may claim, the ultimate religion or salvation of mankind. It does not atone for our guilt, cleanse us from our wickedness, nor can it dry our tears in times of sorrow.
Lastly, the pursuit of humanity, civilization, and communal life cannot be considered the highest good for mankind. While we can acknowledge progress in humanitarian efforts and the development of philanthropy—evidenced by improved care for the poor, the sick, the needy, widows, orphans, the insane, and prisoners compared to previous centuries—there remains much to be wary of.
Contemporary society is still plagued by dreadful iniquities such as prostitution, alcoholism, and other abominations, leaving us uncertain whether we are advancing or regressing, oscillating between optimism and pessimism.
Regardless, if life for the community and love for one's neighbor are not grounded in the commandment of God, they will lack substance and stability. Love for one's neighbor is not a natural or spontaneous impulse of the human heart. It is a feeling, an act, a commitment that requires immense willpower and constant effort against the overwhelming forces of selfishness and self-interest. Furthermore, this love often finds no encouragement in others, as people are not naturally so lovable that we can love them as ourselves without struggle. Love for one's neighbor can only endure if it is founded upon and commanded by God, and if God instills within us the desire to walk sincerely in accordance with all His commandments.
Thus, the words of Augustine remain ever true: the heart of man was created for God and finds no rest until it rests in Him. Augustine further testifies that all people seek God, but they do so incorrectly, not in the right way, nor in the right place. They seek Him below, while He is above. They seek Him on earth, whereas He resides in heaven. They seek Him afar, yet He is near. They seek Him in wealth, goods, glory, power, and lust; yet He dwells on high, in the holy place, with those of a contrite and humble spirit (Isaiah 57:15).
Despite this misdirection, they still seek Him, hoping to find Him (Acts 17:27). They seek Him even as they flee from Him, unwilling to know His ways, yet unable to live without Him. They feel both drawn to God and repelled by Him.
Herein lies the profound insight of Pascal: the greatness and the misery of mankind. Man thirsts for truth, yet is a liar by nature. He longs for peace but plunges himself into distractions. He hungers for lasting, eternal happiness, yet grasps at fleeting pleasures. He seeks
God but loses himself in the creature. Though born to the house, he feeds on swine's husks in a distant land. He is like a hungry man who dreams he eats, but awakens to find his soul empty; or like a thirsty man who dreams he drinks, but upon waking, finds himself parched and his soul unsatisfied (Isaiah 29:8).
Science cannot unravel this contradiction within man. It considers only his greatness or his misery, never both in their true light. It either exalts him too highly or casts him down too low, for it knows nothing of his divine origin or his profound fall. But Scripture comprehends both, shedding light upon man and humanity, resolving contradictions, dispelling mists, and uncovering hidden truths. Man is a riddle that only finds its solution in God.
Study Questions for Reflection 1. How does the chapter define the highest good, and why is God alone considered the supreme good for humanity?
Reflect on the reasons given for why God, as the Creator and Sustainer, is the ultimate source of all goodness and fulfillment.
2. What distinguishes humans from other creatures in their ability to recognize and seek the highest good?
Consider the unique attributes of humans, such as reason and intellect, that enable them to perceive and desire spiritual truths beyond mere sensory experiences.
3. In what ways does the concept of being created in the image of God influence humanity's longing for something beyond the earthly realm?
Reflect on the implications of being made in God's likeness and how this divine origin shapes human aspirations and desires.
4. How does the chapter explain the role of intellect and reason in transcending sensory experiences to seek immaterial truths?
Discuss the connection between the human mind and its capacity to engage with eternal and immutable truths, as described in the chapter.
5. What does the chapter suggest about the limitations of earthly goods and pleasures in satisfying the human heart?
Reflect on why temporary and material satisfactions fall short of fulfilling the deeper, spiritual longings of humans.
6. How does the chapter describe the importance of guarding the heart, as highlighted in Proverbs 4:23?
Consider the metaphor of the heart as the source of life and its significance in guiding one's rational and volitional pursuits towards the highest good.
7. What is the meaning of "desiderium aeternitatis" (longing for eternity) mentioned in the chapter, and how does it affect human behavior?
Reflect on how the innate desire for eternity, placed in the human heart by God, influences one's dissatisfaction with temporal realities.
8. How does the pursuit of ideal goods such as science, art, and civilization relate to the highest good, according to the chapter?
Discuss the value and limitations of these pursuits in light of their transient nature and the ultimate satisfaction found only in God.
9. What does the chapter say about the relationship between love for one's neighbor and the commandment of God?
Reflect on the necessity of divine command and empowerment for genuine love and altruism towards others.
10. How does Augustine's insight about the restless human heart finding rest only in God resonate with the overall message of the chapter?
Consider Augustine's statement and how it encapsulates the chapter's teaching on the human quest for the highest good and the fulfillment found in God alone.