Book of the Natural Medium

Lord God! With your utmost blessing and virtue
Here begins the book of the natural medium.

     Because nearly all of us live in our world of opinions, and as opinion is a weakness of the intellect, and as the health of the intellect is in its act of understanding, since this act is the natural medium between the one who understands, and that which is understood, on this account, we are writing this book about the permanent natural medium which exists between the subject and the predicate, without which the intellect cannot make any science at all.
     A predicate can belong to a subject in various ways, namely through necessary predication, as when we say "Man is an animal'. And this kind of predication is necessary, because there is a given natural medium common to both the subject and the predicate. A natural common medium arises for instance when we say: "Peter is a man". And from these two propositions, there follows a natural conclusion, that is to say: "Therefore Peter is an animal".
     Jews and Christians and Muslims as well, all assert that when we say "the world was created", "the world" is the subject, and "was created" is the predicate. But there is no natural medium given between such a subject and predicate. And this is so for the reason that the world was not created in a natural way. And through this, faith and belief arise, and opinion, and the intellect does not produce any science through this kind of predication.
     We intend to write this book by means of the eighteen ultimately general principles, as we mix one principle with another, and track down the natural medium. Now the principles are the following:
1.Goodness, 2.Greatness, 3.Duration, 4.Power, 5.Wisdom, 6.Will, 7.Virtue, 8.Truth, 9.Glory, 10.Difference, 11.Concordance, 12.Contrariety, 13.Beginning, 14.Middle, 15.End, 16.Majority, 17.Equality, 18.Minority.
These principles are taken from the General Art, and its process is followed in this book.
     Now we will be tracking the natural medium through argumentation. And above all, having the Holy Spirit in mind, so that we might gain knowledge of It, as It is the natural medium proceeding naturally from God the Father and God the Son, for It is the Spirit of the Father and of the Son. And first, we will speak of Goodness.

1. Goodness
2. No goodness is great without doing good. Divine goodness is great; therefore it is not great without doing good.
3. No eternity is optimally good without an eternal act. The eternity of God is optimally good; therefore the eternity of God is not optimally good without an eternal act.
4. No goodness is powerful without a powerful act. Divine goodness is powerful; therefore it is not powerful without a powerful act.
5. No intellect is perfectly good without an act of understanding. Divine intellect is perfectly good; therefore it is not perfectly good without an act of understanding.
6. No goodness is loveable without doing good. Divine goodness is loveable; therefore it is not loveable without doing good.
7. No goodness is virtuous without doing good. Divine goodness is virtuous; therefore it is not virtuous without doing good.
8. No truth is perfectly good without an act of verification. Divine truth is perfectly good; therefore it is not perfectly good without an act of verification.
9. No goodness is glorious without doing good. Divine goodness is glorious; therefore it is not glorious without doing good.
10. No goodness can act without differentiating. Divine goodness can act; therefore it cannot act without differentiating.
11. No goodness is full without an act of concordance. Divine goodness is full; therefore it is not full without an act of concordance.
12. No goodness is removed from contrariety without doing good. Divine goodness is removed from contrariety; therefore it is not removed from contrariety without doing good.
13. No goodness is a principle without doing good. Divine goodness is a principle; therefore it is not a principle without doing good.
14. No goodness can act without its medium, which is its doing of good. Divine goodness can act; therefore it cannot act without a medium.
15. No goodness is an end without doing good. Divine goodness is an end; therefore it is not an end without doing good.
16. No goodness is major without doing good. Divine goodness is major, therefore it is not major without doing good.
17. In no goodness is there any equality without an act of doing good. In divine goodness, there is equality; therefore there is no equality in it without an act of doing good.
18. No goodness is removed from minority without doing good. Divine goodness is removed from minority; therefore divine goodness is not removed from minority without doing good.

2.Greatness
3. No greatness is perfectly great without an eternal act. Divine greatness is perfectly great; therefore it is not perfectly great without an eternal act.
4. No greatness is powerful without magnifying. Divine greatness is powerful, therefore it is not powerful without magnifying.
5. No greatness is intelligible without magnifying. Divine greatness is intelligible; therefore it is not intelligible without magnifying.
6. No greatness is loveable without magnifying. Divine greatness is loveable; therefore it is not loveable without magnifying.
7. No greatness is virtuous without magnifying. Divine greatness is virtuous; therefore it is not virtuous without magnifying.
8. No truth is perfectly great without verifying. Divine truth is perfectly great; therefore it is not perfectly great without verifying.
9. No greatness is glorious without magnifying. Divine greatness is glorious, therefore it is not glorious without magnifying.
10. No greatness can act without differentiating. Divine greatness can act; therefore it cannot act without differentiating.
11. No greatness is great without an act of concordnce. Divine greatness is great; therefore it is not great without an act of concordance.
12. No greatness is removed from contrariety without an act of concordance. Divine greatness is removed from contrariety; therefore it is not removed from contrariety without an act of concordance.
13. No greatness is a great principle without magnifying. Divine greatness is a great principle; therefore it is not a great principle without magnifying.
14. No greatness is a great principle without its medium, which is the magnifying act. Divine greatness is a great principle; therefore it is not a great principle without a medium, namely, a magnifying act.
15. No greatness is a great end without magnifying. Divine greatness is a great end; therefore it is not a great end without magnifying.
16. No greatness is major without magnifying. Divine greatness is major; therefore it is not major without magnifying.
17. In no magnitude is there any equality without magnifying. In divine magnitude there is equality; therefore in divine magnitude there is no equality without magnifying.
18. No magnitude is removed from minority without magnifying. Divine magnitude is removed from minority; therefore it is not removed from minority without magnifying.

3. Eternity
4. No eternity is powerful throughout eternity without an eternal act. Divine eternity is powerful throughout eternity; therefore it is not powerful throughout eternity without an eternal act.
5. No eternity is understood throughout eternity without an eternal act. Divine eternity is understood throughout eternity; therefore it is not understood throughout eternity without an eternal act.
6. No eternity is loved throughout eternity without an eternal act. Divine eternity is loved throughout eternity; therefore it is not loved throughout eternity without an eternal act.
7. No eternity is virtuous throughout eternity without an eternal act. Divine eternity is virtuous throughout eternity; therefore it is not virtuous throughout eternity without an eternal act.
8. No eternity is perfectly true throughout eternity without an eternal act. Divine eternity is perfectly true; therefore it is not perfectly true throughout eternity without an eternal act.
9. No eternity is glorious throughout eternity without an eternal act. Divine eternity is glorious throughout eternity; therefore it is not glorious throughout eternity without an eternal act.
10. No eternity is active throughout eternity without a distinguishing act. Divine eternity is active throughout eternity; therefore it is not active throughout eternity without a a distinguishing act.
11. No eternity is perfect throughout eternity without an act of concordance. Divine eternity is perfect throughout eternity; therefore it is not perfect throughout eternity without an act of concordance.
12. No eternity is removed from contrariety throughout eternity without an act of concordance. Divine eternity is removed from contrariety throughout eternity; therefore it is not removed from contrariety throughout eternity without an act of concordance.
13. No eternity is a principle throughout eternity without an eternal act. Divine eternity is a principle throughout eternity; therefore it is not a principle throughout eternity without an eternal act.
14. No eternity is an eternal principle without a medium. Divine eternity is an eternal principle; therefore it is not an eternal principle without a medium, which is its eternal act..
15. No eternity is an eternal end without an eternal act. Divine eternity is an eternal end; therefore it is not an eternal end without an eternal act.
16. No eternity is a major end throughout eternity without an eternal act. Divine eternity is a major end throughout eternity; therefore it is not a major end throughout eternity without an eternal act.
17. No eternity is a major end throughout eternity without an equalizing act. Divine eternity is a major end throughout eternity; therefore it is not a major end throughout eternity without an equalizing act.
18. No eternity is major throughout eternity with minority. Divine eternity is major throughout eternity; therefore it is not major throughout eternity with minority.

4.Power
5. No power that is understood can be understood without empowering. Divine power is understood; therefore it is not understood without empowering.
6. No power that is loved can be loved without empowering. Divine power is loved; therefore it cannot be loved without empowering.
7. No power that is virtuous can be virtuous without empowering. Divine power is virtuous; therefore it cannot be virtuous without empowering.
8. No power that is perfectly true can be without empowering. Divine power is perfectly true; therefore it cannot be perfectly true without empowering.
9. No power that is glorious can be without empowering. Divine power is glorious; therefore it cannot be without empowering.
10. No power has any empowerment without differentiation. Divine power has empowerment; therefore it has no empowerment without differentiation.
11. No power has any perfect empowerment without an act of concordance. Divine power has perfect empowerment; therefore it cannot have any perfect empowerment without an act of concordance..
12. No power is ever removed from contrariety without an act of empowerment. Divine power is forever removed from contrariety; therefore it cannot be forever removed from contrariety without an act of empowerment.
13. No power that is a principle can be without empowering. Divine power is a principle; therefore it cannot be a principle without empowering.
14. No power has any empowerment without a medium. Divine power has empowerment; therefore it cannot have any empowerment without a medium
15. No power that is an end can be without empowering. Divine power is an end; therefore it cannot be an end without empowering.
16. No major power can be without empowering. Divine power is major; therefore it cannot be major without empowering.
17. No power can be major without an act of equalization. Divine power is major; therefore it cannot be major without an act of equalization.
18. No power can be major through a minor act. Divine power is major; therefore it cannot be major through a minor act.

5.Intellect
6. No intellect can be loved without understanding. Divine intellect is loved, therefore it cannot be loved without understanding.
7. No intellect can be virtuous without understanding. Divine intellect is virtuous, therefore it cannot be virtuous without understanding.
8. No intellect can be true without understanding. Divine intellect is true, therefore it cannot be true without understanding.
9. No intellect can be glorious without understanding. Divine intellect is glorious, therefore it cannot be glorious without understanding.
10. No intellect understands without differentiating. Divine intellect understands, therefore it does not understand without differentiating.
11. No intellect understands without an act of concordance. Divine intellect understands, therefore it does not understand without an act of concordance..
12. No intellect is perfect through an act of opposition. Divine intellect is perfect, therefore it cannot be perfect through an act of opposition.
13. No intellect is a principle without understanding. Divine intellect is a principle, therefore it cannot be a principle without understanding.
14. No intellect is perfect without a medium, which is its understanding. Divine intellect is perfect, therefore it is not perfect without a medium.
15. No intellect is an end without understanding. Divine intellect is an end, therefore it is not an end without understanding.
16. No intellect is major without understanding. Divine intellect is major, therefore it is not major without understanding.
17. No intellect is perfect without an equalizing act. Divine intellect is perfect; therefore it is not perfect without an equalizing act.
18. No intellect is perfect through a minor act. Divine intellect is perfect, therefore it is not perfect through a minor act.

6. Will
7. No will is virtuous without willing. Divine will is virtuous; therefore it is not virtuous without willing.
8. No will is true without willing. Divine will is true; therefore it is not virtuous true without willing.
9. No will is glorious without willing. Divine will is glorious; therefore it is not glorious without willing.
10. No will is virtuous without willing. Divine will is virtuous; therefore it is not virtuous without willing.
11. No will can love without differentiating. Divine will can love; therefore it cannot love without differentiating.
12. No will can love without an act of concordance. Divine will can love; therefore it cannot love without an act of concordance.
13. No will can love through an act of opposition. Divine will can love; therefore it cannot love through an act of opposition.
14. No will is a principle without willing. Divine will is a principle; therefore it is not a principle without willing.
15. No will can love without a medium, which is its loving. Divine will can love; therefore it cannot love without a medium.
16. No will is major without willing. Divine will is major; therefore it is not major without willing.
17. No will is perfect in its loving without equalizing. Divine will is perfect in its loving; therefore it is not perfect in its loving without equalizing.
18. No will is perfect through a minor act. Divine will is perfect; therefore it is not perfect through a minor act.

7. Virtue
8. No virtue is true without a virtuous act. Divine virtue is true; therefore it is not true without a virtuous act.
9. No virtue is glorious without a virtuous act. Divine virtue is glorious; therefore it is not glorious without a virtuous act.
10. No virtue is perfect without differentiating. Divine virtue is perfect; therefore it is not perfect without differentiating.
11. No virtue is perfect without an act of concordance. Divine virtue is perfect; therefore it is not perfect without an act of concordance.
12. No virtue is perfect through a contrary act. Divine virtue is perfect; therefore it is not perfect through a contrary act.
13. No virtue is a principle without a virtuous act. Divine virtue isa principle; therefore it is not a principle without a virtuous act.
14. No virtue is perfect without a medium, which is its virtuous act. Divine virtue is perfect; therefore it is not perfect without a medium.
15. No virtue is an end without a virtuous act. Divine virtue is an end; therefore it is not an end without a virtuous act.
16. No virtue is major without a virtuous act. Divine virtue is major; therefore it is not major without a virtuous act.
17. No virtue is perfect without equalizing. Divine virtue is perfect; therefore it is not perfect without equalizing.
18. No virtue is perfect through a minor act. Divine virtue is perfect; therefore it is not perfect through a minor act.

8. Truth
9. No truth is glorious without verifying. Divine truth is glorious; therefore it is not glorious without verifying.
10. No truth can act without differentiation. Divine truth can act; therefore it cannot act without differentiation.
11. No truth is perfect without an act of concordance. Divine truth is perfect; therefore it is not perfect without an act of concordance.
12. No truth is perfect through an act of opposition. Divine truth is perfect; therefore it is not perfect through an act of opposition.
13. No truth is a principle without verifying. Divine truth is a principle; therefore it is not a principle without verifying.
14. No truth is perfect without mediating. Divine truth is perfect; therefore it is not perfect without mediating.
15. No truth is an end without verifying. Divine truth is an end; therefore it is not an end without verifying.
16. No truth is major without verifying. Divine truth is major; therefore it is not major without verifying.
17. No truth is major without equalizing. Divine truth is major; therefore it is not major without equalizing.
18. No truth is major, if it diminishes itself. Divine truth is major; therefore it is not major, if it diminishes itself.

9. Glory
10. There is no glory that glorifies without differentiating. Divine glory glorifies; therefore it does not glorify without differentiating.
11. There is no glory that glorifies without an act of concordance. Divine glory glorifies; therefore it does not glorify without an act of concordance.
12. No glory is perfect through an act of contrariety. Divine glory is perfect; therefore it is not perfect through an act of contrariety.
13. No glory is a principle without glorifying. Divine glory is a principle; therefore it is not a principle without glorifying.
14. No glory is perfect without mediating. Divine glory is perfect; therefore it is not perfect without mediating.
15. No glory is an end without glorifying. Divine glory is an end; therefore it is not an end without glorifying.
16. No glory is major without glorifying. Divine glory is major; therefore it is not major without glorifying.
17. No glory is perfect without equalizing. Divine glory is perfect; therefore it is not perfect without equalizing.
18. No glory is perfect through diminishing itself. Divine glory is perfect; therefore it is not perfect through diminishing itself.

10. Difference
11. In no essence can concordance act without differentiating. In the divine essence, concordance can act; therefore it cannot act without differentiating.
12. No essence is perfect through differentiating and opposing. Divine essence is perfect; therefore it is not perfect through differentiating and opposing.
13. No essence is a principle without differentiating. Divine essence is a principle; therefore it is not a principle without differentiating.
14. No essence can differentiate without a medium. Divine essence can differentiate; therefore it cannot differentiate without a medium.
15. No essence is an end without differentiating. Divine essence is an end; therefore it is not an end without differentiating.
16. No essence is major without differentiating. Divine essence is major; therefore it is not major without differentiating.
17. No essence is perfect without differentiating and equalizing. Divine essence is perfect; therefore it is not perfect without differentiating and equalizing..
18. No essence is perfect through differentiating and diminishing. Divine essence is perfect; therefore it is not perfect through differentiating and diminishing.

11.Concordance
12. No essence is removed from any contrary act without an act of concordance. Divine essence is removed from any contrary act; therefore it is not removed from any contrary act without an act of concordance.
13. No substance is a principle without an act of concordance. Divine substance is a principle; therefore it is not a principle without an act of concordance.
14. No substance is perfect through acts of concordance and contrariety. Divine substance is perfect; therefore it is not perfect through acts of concordance and contrariety, as the act of concordance is its medium.
15. No substance is perfect, unless it is an end with an act of concordance. Divine substance is perfect; therefore it is not perfect unless it is an end with an act of concordance. 
16. No substance is major without an act of concordance. Divine substance is major; therefore it is not major without an act of concordance.
17. No substance is major without equalizing and substantiating. Divine substance is major; therefore it is not major without equalizing and substantiating.
18. No substance generates any decrease with a major act of concordance. Divine substance is major through major concordance; therefore it does not generate any decrease with a major act of concordance.

12. Contrariety
13. No perfect nature opposes itself with its beginning. Divine nature is perfect; therefore it does not oppose itself with its beginning.
14. No perfect nature opposes its own natural act. Divine nature is perfect; therefore it does not oppose its own natural act, which is its mediation.
15. No perfect nature is an end with an opposing act. Divine nature is perfect; therefore it is not an end with an opposing act.
16. No nature is major with an opposing act. Divine nature is major; therefore divine nature is not major with an opposing act.
17. No perfect nature contradicts its own perfect equalization. Divine nature is perfect; therefore it does not contradict its own perfect equalization.
18. No perfect nature contradicts its own perfecting by decreasing it. Divine nature is perfect; therefore it does not contradict its own perfecting by decreasing it.

13. Principle
14. No principle is perfect if it does no mediating. God is a perfect principle; therefore He is not a perfect principle if He does no mediating.
15. No principle is perfect without a perfect end. God is a perfect principle; therefore He is not a perfect principle without a perfect end.
16. No principle is major without a major act of initiation. The divine principle is major; therefore it is not major without a major act of initiation.
17. No principle is major without equalizing. The divine principle is major; therefore it is not major without equalizing.
18. No principle is major through diminishing itself. The divine principle is major; therefore it is not major through diminishing itself.

14. Medium
15. No end is perfect without a medium. God is a perfect end; therefore He is not a perfect end without a medium.
16. No majority is perfect without mediating. God is perfect majority; therefore He is not a perfect majority without mediating.
17. No simplicity is perfect without mediating and equalizing. God is perfect simplicity; therefore He is not perfect simplicity without mediating and equalizing.
18. No understanding is major through minor mediating. God is major understanding; therefore He is not major understanding through minor mediating.

15. End
16. No end is major without a major act. God is a major end; therefore He is not a major end without a major act.
17. No end is major without equalizing. God is a major end; therefore He is not a major end without equalizing.
18. No end is major through decreasing itself. God is a major end; therefore He is not a major end through decreasing himself.

16. Majority
17. No majority is perfect without equalizing. Divine majority is perfect; therefore it is not perfect without equalizing.
18. No majority is perfect through diminishing itself. Divine majority is perfect; therefore it is not perfect through diminishing itself.

17. Minority
18. No perfection is removed from decrease without equalizing. God is perfection; therefore He is not removed from decrease without equalizing.

     We have sought out the natural medium through eighteen natural principles. And through this kind of search, we have knowledge of the Holy Spirit through His grace, as He is the natural medium, and thus we build science.
     And since the Holy Spirit is supreme, and since He cannot be without the Father and the Son, as has been shown in the search we have just done, the Holy Spirit is relatively the analogous example of all other natural media, such as the acts of seeing, hearing, smelling, tasting, touching, speaking, imagining, understanding, loving and remembering. And the same can be said for the acts of generating, elementing, vegetating; and likewise for all other acts.
     Having found such a supreme medium, we praise and adore Him. And we truly say, that this is the medium through which man can generate sciences, of whatever kind they might be, by looking at the natural medium between the subject and the predicate. And so, this book can be called the art for generating sciences through the natural medium.

To the praise and honor of God, Raymond finished this book in the month of October in the city of Messina, in the year 1313 of the incarnation of our Lord Jesus Christ.

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