target="_blank" rel="nofollow" href="#ulink_9c48c087-96e0-544a-a18a-644edc48eb04">90. DN I, 3, 77. See also O’Rourke, Pseudo-Dionysius and Aquinas, 49.
91. In Sent. VIII, 1, 1. See also O’Rourke, Pseudo-Dionysius and Aquinas, 58.
92. Moss, “Friendship: St. Anselm, Theoria and the Convolution of Sense,” in Milbank, Radical Orthodoxy, 127–42, esp. 132.
93. Moss, “Friendship,” 132.
94. Cf. Clarke, Explorations in Metaphysics, 48–49: “Not only does every being tend, by the inner dynamism of its act of existence, to overflow into action, but this action is both a self-manifestation and a self-communication, a self-sharing, of the being’s own inner ontological perfection with others. This natural tendency to self-giving is a revelation of the natural fecundity or “generosity” rooted in the very nature of being itself. We are immediately reminded of the ancient Platonic tradition—well known to St. Thomas—of the ‘self-diffusiveness of the Good’ (bonum est diffusivum sui, as the Latins put it). What St. Thomas has done is to incorporate this whole rich tradition of the fecundity of the Good into his own philosophy of being, turning this self-diffusiveness, which the Platonic tradition identified as proper to what they considered the ultimate ground of reality, the Good, into a property of being itself, of which the good now becomes one inseparable aspect (or transcendental property). Whereas in Platonism, and especially Neoplatonism, being itself is only a lesser dimension of the Good, for St. Thomas the good is a derivative property of existential being itself, expressing more explicitly the primal dynamism of self-expansiveness and self-giving inherent in the very nature of being as act of existence. The primacy always lies with existence for St. Thomas. Nothing can be good unless it first actually is; and from the very fact that it is, it naturally follows that it is good, since the act of existence is the root of all perfection in any domain, ‘the actuality of all acts, and the perfection of all perfections.’”
95. Pseudo-Dionysius, “Celestial Hierarchy,” IV, 10, 159.
96. DN IV, 5.
97. ST I, 2, resp.; DN I, 3, 77; In Sent. VIII, 1, 1.
98. Cf. Lovejoy, Great Chain of Being.
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