Yet there is nothing in any Church-censure to prevent, and there is much in the teaching and life of countless saints to invite, our holding the possibility, hence the working ideal and standard, for even here below, of a state in which two kinds of acts, which are still good in their degree, would be in a considerable minority: acts of merely natural, unspiritualized hope, fear, desire, etc.; and acts of supernatural hope, fear, desire, etc., in so far as not commanded by Charity. For even in this state not fully deliberate venial sins would occasionally be committed, far more would a certain number of acts of an unspiritualized, unsupernatural kind occur. And the necessary variety among the supernatural acts would in nowise be impaired,--it would indeed be greatly stimulated, by Pure Love being now, for the most part, the ultimate motive of their exercise. Sylvius, in his highly authoritative commentary on St. Thomas, puts the matter admirably: “We may not love God in view of reward in suchwise as to make eternal life the true and ultimate end of our love, or to love God because of it, so that without the reward we would not love Him … We must love God with reference to the eternal reward in suchwise that we put forth indeed both love and good works in view of such beatitude,--in so far as the latter is the end proposed to these works by God Himself; yet that we subordinate this our beatitude to the love of God as the true and ultimate end,” so that “if we had no beatitude to expect at all, we should nevertheless still love Him and execute good works for His own sake alone. In this manner we shall first love God above all things and for His own sake; and we shall next keep the eternal reward before us, for the sake of God and of His honour.”[171] A man in these dispositions would still hope, and desire, and fear, and regret, and strive for, and aspire to conditions, things, persons both of earth and of the beyond, both for himself and for others, both for time and for eternity: but all this, for the most part, from the ultimate motive, penetrating, deepening, unifying all the other motives,--of the love of Love, Christ, Spirit, God. Any hesitation to accept the reality or possibility of such a state cannot, then, be based upon such acceptance involving any kind of Quietism, but simply on the admittedly great elevation of such a condition. Yet this latter objection seems to be sufficiently met if we continuously insist that even such a state neither exempts souls from the commission of (more or less deliberate) venial sin; nor is ever entirely equable; nor is incapable of being completely lost; nor, as we have just contended, is ever without more or less numerous acts of an unsupernaturalized kind, and still less without acts of the supernatural virtues other than Love and unprompted by Love.