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By Bernard J. F. Lonergan, Frederick E. Crowe, Robert M. Doran, Lonergan Research Institute

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Rome: Sacred Congregation for the Propagation of the Faith, 1907)], n, viii, 14); the procreation of children intended by the Creator from the beginning is an end (ibid. ); the requirement that husband and wife be joined in a pure and holy love, such as Christ's for his church, is a precept presupposing an objective ordination and so a finis operis (ibid. 24). However, though such material implications exist, properly they do not pertain to the document but to a reader's use of philosophic categories in interpreting the document; and so to argue, in virtue of a parallelism, from the material implication of one document to the material implication of another seems remote enough to be doubtful.

First, then, a horizontal end is more essential than a vertical end: for the horizontal end is the end determined by the essence of the thing, while the vertical end is had only by escaping the limitation of isolated essence through the fertility of concrete plurality. On the other hand, a vertical end is more excellent than a horizontal end: for 16 There is a noteworthy affinity between modern statistical law and the contingent ut in maiori parte, between modern 'chance variation' and the contingens ut in minori parte.

19. 60 Means are willed, not at all for their own sake, but only for sake of the ends. On the other hand, what is loved in love's self-expression is loved in itself though as a secondary object and from a superabundance of love towards the primary object which is imitated or reproduced. Thus God loves creatures not as mere means but as secondary objects; similarly, Christian charity is to love one's neighbor for the sake of God, yet this is not to make a mere means of one's neighbor, but to love him in himself and for himself as a manifestation, actual or potential, of the perfection of God.

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