The Consolation of Philosophy

Excerpt: ...and dignity, since it has clearly appeared that all perfect things are prior to those less complete. Wherefore, lest we fall into an infinite regression, we must acknowledge the supreme God to be full of supreme and perfect good. But we have determined that true happiness is the perfect good; therefore true happiness must dwell in the supreme Deity.' 'I accept thy reasonings,' said I; 'they cannot in any wise be disputed.' 'But, come, see how strictly and incontrovertibly thou mayst prove this our assertion that the supreme Godhead hath fullest possession of the highest good.' 'In what way, pray?' said I. 'Do not rashly suppose that He who is the Father of all things hath received that highest good of which He is said to be possessed either from some external source, or hath it as a natural endowment in such sort that thou mightest consider the essence of the happiness possessed, and of the God who possesses it, distinct and different. For if thou deemest it received from without, thou mayst esteem that which gives more excellent than that which has received. But Him we most worthily acknowledge to be the most supremely excellent of all things. If, however, it is in Him by nature, yet is logically distinct, the thought is inconceivable, since we are speaking of God, who is supreme of all things. Who was there to join these distinct essences? Finally, when one thing is different from another, the things so conceived as distinct cannot be identical. Therefore that which of its own nature is distinct from the highest good is not itself the highest good-an impious thought of Him than whom, 'tis plain, nothing can be more excellent. For universally nothing can be better in nature than the source from which it has come; therefore on most true grounds of reason would I conclude that which is the source of all things to be in its own essence the highest good.' 'And most justly,' said I. 'But the highest good has been admitted to be happiness.' 'Yes.'...