realization of this tendency of things towards the absolute good, or ultimate end, is what constitutes the goodness of those things, and it does so because it _perfects their natures_. The end towards which any nature tends is the cause of this tendency, its _final_ cause; and the influence of a final cause consists precisely in its goodness, _i.e._ in its power of actualizing and perfecting a nature. This influence of the good is sometimes described as the “diffusive” character of goodness: _Bonum est diffusivum sui_: Goodness tends to diffuse or communicate itself, to multiply or reproduce itself. This character, which we may recognize in the goodness of finite, created things, is explained in the philosophy of theism as being derived, with this goodness itself, from the uncreated goodness of God who is the Ultimate End and Supreme Good of all reality. Every creature has its own proper ultimate end and highest perfection in its being a manifestation, an expression, a shewing forth, of the Divine Goodness. It has its own actuality and goodness, distinct from, but dependent on, the Divine Goodness; but inasmuch as its goodness is an expression or imitation of the Divine Goodness, we may, by an _extrinsic_ denomination, say that the creature is good _by the Divine Goodness_. In a similar way, and without any suspicion of pantheism, we may speak of the goodness of creatures as being a _participation_ of the Divine Goodness (5).