Boethius; blessedness as essential identity with God; power, wisdom, love
More rightly Boethius defines the state as perfect by aggregation of all goods, which yet in God are not aggregated but are essentially one, since He can, knows, and loves all things, and so is Himself sufficient to Himself.
If you ask in which of these three perfections blessedness chiefly consists: you will not easily say in any one, but equally in the three. Yet if one ought to be judged more potent, love will be more potent, whose object is the good which formally blesses; but as known it is not the good. Love presupposes power and wisdom, and so as it were completes essence and blessedness.
Power does not suppose wisdom and love: but wisdom precedes love and is as it were ordered to it, although not formally but radically all blessedness is in power and likewise in wisdom and love. It begins as it were in power, proceeds through wisdom, is consummated in love.
Latin
Rectius Boethius finit status omnium bonorum aggregatione perfectum, quae tamen in Deo non aggregantur, sed unum sunt essentialiter, quippe qui omnia potest, scit et amat, adeoque ipse sibi sufficiens est. Si quaeras in quanam harum trium perfectionum beatitudo praecipue consistat: in nulla facile dixeris, sed in tribus aeque. Si tamen una potior censeri debeat, amor erit potior, cujus objectum est bonum, quod formaliter beat; ut autem cognitum, non est bonum. Amor autem praesupponit potentiam et sapientiam, adeoque quasi complet essentiam et beatitudinem. Potentia non supponit sapientiam et amorem: sapientia vero praecedit amorem et ad ipsum quasi ordinatur, quamvis non formaliter, sed radicaliter in potentia insit omnis beatitudo et similiter in sapientia et amore. Incipit quasi in potentia, procedit per sapientiam, consummatur in amore.