Is enjoyment an Act of the power of appetite, or is it an Act of the cognitive power?

1. Before Raymond replied to this question with the principles of his art, he considered the enjoyment that is in heaven, and found that this enjoyment is that culmination which is in the loftiest and noblest degree of greatness, goodness, eternity, power etc., that can exist between God and the blessed souls. And this must be so, so that the end for which God created the universe could follow, otherwise it would not exist in this degree, and neither could God with his Reasons find any rest in his effect, nor the effect in God, nor in his Attributes, which is an impossibility. So as Raymond was considering these things, he said that God is supremely intelligible and supremely loveable, as He is to be understood and loved with the supreme greatness of goodness, eternity, power etc. And consequently, from these premises, these consequences follow, namely that enjoyment is an act of the powers of appetite and of cognition, mutually proportioned, disposed and ordered according to the supreme lovability and intelligibility. And thus Raymond says, that enjoyment is equally an act of the powers of appetite and of cognition in the blessed souls. Enjoyment is also equally an act of the divine Dignities, which concur with the enjoyment of the powers of appetite and cognition by influencing, attracting and perfecting their acts. And thus enjoyment involves more than the acts of the powers, on which account the powers fulfill their inner and outer purpose through enjoyment.

2. As Raymond was considering the greatness of enjoyment in this way, he wanted to see what the mode of great enjoyment is, and said: that the intellect, in this life (and also the will) understands God through likenesses, as in this life it does not occupy the same high degree of enjoyment that was mentioned above. But in the blessed intellect residing in heaven, there are no such likenesses of any kind, because if there were any, then the said enjoyment would not be in the supreme degree that we have mentioned. But instead of these likenesses, the supreme Intelligibility communicates itself to the intelligibility of the blessed intellect. And as it participates with this intelligibility as one similar thing with another similar to it, it makes itself intelligible with created intelligibility, and places itself beneath the active part of the blessed intellect. And as a beautiful, true and good object it excites the potential, so as to be apprehended by it. And in this way, the Supreme Object excites and assists and even moves the active part of the intellect so as to be understood by it without any extraneous intermediary. And from this, follows the mode of enjoyment that we are investigating: and the same mode of enjoyment also belongs to the will of the blessed soul.

3. The Hermit said: Raymond, the mode through which the powers of the soul attain to beatific vision in this life, must also exist in heaven, so that the order be maintained without any mutation, for such a mutation would be in smallness of magnitude, goodness, eternity, power etc. and on account of this smallness, the powers of the soul cannot exist in the said supremely lofty degree of enjoyment in which they should be, as you say. And as the said order of the powers must exist in heaven, as has been proved, and as the power of appetite is nobler than the cognitive power, since the cognitive power is the investigative instrument of the Elect, for obtaining the object desired by the will, it follows that enjoyment is more properly an act of the will, than of the intellect inasmuch as the will occupies a loftier degree than does the intellect.

4. Raymond said: Dear Hermit, you have not properly understood the equation of greatness, goodness, duration, power etc. that God has created in the powers of the soul, as He is equally to be understood and loved, which would not be the case if what you are saying were true. And if God were more to be loved than understood, his Greatness would be defective in His Intelligibility, which would be evil against good, and it would be small against itself, and so on with other similar impossibilities. And a further impossibility would follow, namely that in enjoyment, appetite would be an intermediary between Divine Intelligibility and the blessed intellect, and the same would apply to Divine Goodness, Greatness, Eternity etc.  And on account of this, the intellect would not have any enjoyment of its own, but only appropriated enjoyment. It would then follow that it would be blessed and not blessed: blessed, because it is in heaven, and not blessed because it would not be resting in the ultimate enjoyment, which is a great impossibility. And you, dear Hermit, have not properly understood the order that the powers of the soul have as they are intensively and extensively disposed in this life. For instance, the will reaches its desired object in an intensive and sudden manner, whereas the intellect proceeds in an extensive way, as it inquires into things sequentially so as to satisfy the will as well as itself, with truth, virtue and goodness. And thus, from intensity and extensity  the equality of goodness, greatness, etc. follows. However, it is true that humans in this life do not know how to make use of the said equality, as some are more inclined to understand truth and goodness than to love them, and vice versa.

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