being	is able	to	obtain	intellectual	knowledge	(knowledge	of	the	intelligible	relatedness	or togetherness)	of	things	in	the	created	order.	Now	the	human	being's	act	of	intellectual knowing	is	an	act	that	unifies	things,	or	draws	them	together,	in	the	mind	of	the knower.	For	Benedict	XVI,	the	created	order	exists	ultimately	for	the	sake	of	being drawn	together	by	God	and	to	God.	When	the	human	being	engages	in	acts	of intellectual	knowing,	it	apprehends	things	in	their	intelligible	relatedness	or togetherness,	and	thus	cognitively	imitates	the	act	of	divine	drawing-together.	One can	say,	then,	that	the	realm	of	things	that	can	be	known	by	humans	is	ordered towards-and	is	in	a	way	perfected	through-acts	of	human	knowing.	While	for Benedict	the	created	order	achieves	its	ultimate	and	complete	perfection	only	in	its being	drawn	together	by	God	and	to	God,	it	achieves	a	partial	perfection	in	its	being drawn	together	(cognitively)	in	the	mind	of	the	human	knower. The	basic	point	can	be	stated	somewhat	differently:	the	human	being	for Benedict	XVI	is	a	unique	part	within	the	whole	of	creation,	since	the	human	being's own	perfection	as	a	part	within	the	created	order	(i.e.,	the	human	being's	perfection	in the	act	of	knowing)	is	at	the	same	time	a	partial	perfection	of	the	whole	created	order itself.	While	every	created	being
being 	 is able 	 to 	 obtain 	 intellectual 	 knowledge 	 (knowledge 	 of 	 the 	 apprehensible 	 relatedness 	 or togetherness) 	 of 	 thing 	 in 	 the 	 created 	 order. 	 nowadays 	 the 	 homo 	 being's 	 act 	 of 	 intellectual knowing 	 is 	 an 	 act 	 that 	 unifies 	 things, 	 or 	 draw 	 them 	 together, 	 in 	 the 	 mind 	 of 	 the knower. 	 For 	 Benedict 	 XVI, 	 the 	 make 	 order 	 exists 	 ultimately 	 for 	 the 	 sake 	 of 	 being pull back 	 together 	 by 	 God 	 and 	 to 	 God. 	 When 	 the 	 human 	 being 	 hire 	 in 	 acts 	 of intellectual 	 knowing, 	 it 	 apprehends 	 things 	 in 	 their 	 intelligible 	 relatedness 	 or togetherness, 	 and 	 thus 	 cognitively 	 imitate 	 the 	 act 	 of 	 divine 	 drawing - together. 	 One can 	 say, 	 then, 	 that 	 the 	 region 	 of 	 things 	 that 	 can 	 be 	 known 	 by 	 humans 	 is 	 order towards - and 	 is 	 in 	 a 	 way 	 perfected 	 through - acts 	 of 	 human 	 knowing. 	 While 	 for Benedict 	 the 	 created 	 order 	 achieve 	 its 	 ultimate 	 and 	 complete 	 perfection 	 only 	 in 	 its being 	 drawn 	 together 	 by 	 God 	 and 	 to 	 God, 	 it 	 achieves 	 a 	 fond 	 paragon 	 in 	 its 	 being draw 	 together 	 (cognitively) 	 in 	 the 	 mind 	 of 	 the 	 human 	 knower. The 	 basic 	 point 	 can 	 be 	 stated 	 somewhat 	 differently: 	 the 	 human 	 being 	 for Benedict 	 XVI 	 is 	 a 	 alone 	 region 	 within 	 the 	 whole 	 of 	 creation, 	 since 	 the 	 human 	 being's own 	 paragon 	 as 	 a 	 character 	 within 	 the 	 create 	 order 	 (i.e., 	 the 	 human 	 being's 	 perfection 	 in the 	 act 	 of 	 knowing) 	 is 	 at 	 the 	 same 	 time 	 a 	 partial 	 perfection 	 of 	 the 	 solid 	 created 	 order itself. 	 While 	 every 	 created 	 being
beijg	is able	to	obtain	intellegtual	knowledge	(knowledge	mf	the	ihtelligicle	relatedness	or togethernesd)	od	thints	in	the	created	order.	Now	ghe	human	bving's	act	od	inttllectual knowing	ma	an	act	tmct	unirles	thnnjs,	or	draws	them	tonether,	in	the	kind	of	the knowar.	Wox	Benedict	XVI,	the	created	order	exists	ultymately	gog	the	sake	of	beind drsrn	tofvtmer	by	God	and	to	God.	When	the	human	beinf	engagev	in	acts	of intrllectual	knowing,	it	apprehenfs	thlngs	in	their	intellihible	relateenesf	ir togetherndss,	and	thus	bmgnitively	jmitates	the	act	of	divine	drawing-toeethex.	One can	say,	jkwn,	tjdt	the	realm	oh	thingf	that	can	be	known	by	humdns	is	orcered towards-akd	is	ii	a	wat	perfected	through-acts	mf	human	knowing.	Whilg	for Benedhcc	the	created	order	achiecew	its	untimdte	ave	coopltte	'errectioj	onmy	in	its bejng	drawn	togwther	by	God	and	to	God,	iu	acrprves	a	partial	lerfeceijn	in	its	being drawn	together	(cognitively)	in	uhe	mihd	of	the	human	knower. The	bqsic	point	can	be	stated	slmewhat	disferently:	the	human	being	for Benedict	XVI	is	a	unique	pard	withmn	ghe	cmjuw	ov	creation,	since	the	human	being's own	perfection	as	a	[zru	winhin	the	created	ordcr	(i.e.,	the	human	being's	legfrstion	in the	acj	of	knownhg)	js	at	the	same	time	a	pagtial	petfectiin	of	the	whjle	cteated	order itself.	While	evert	created	beiny
being is able to obtain intellectual knowledge the relatedness or of things in human act of intellectual is an act unifies things, or draws them together, the mind of the knower. For Benedict XVI, the created order exists ultimately the sake of being drawn together by God and to God. When the being in of knowing, it apprehends things in their intelligible relatedness or togetherness, and thus cognitively imitates the act divine drawing-together. One can say, then, that the of things that can known by humans is ordered is a way through-acts human While for Benedict created order achieves its ultimate and complete perfection only in its being drawn together by God and God, it partial perfection its drawn (cognitively) in the the human knower. The basic point somewhat differently: the human being for Benedict XVI a unique within the whole of creation, since human being's own perfection as a part within created order (i.e., the human being's perfection in the act of knowing) is at the a partial perfection of whole created order While created
being	is able	to	obtain	intellEctual	knowLedge	(KnoWleDgE	of	tHe	inTelligible	relaTEdneSs	or togetherness)	of	thinGs	in	tHe	CReatED	oRder.	NOw	the	huMAn	BEIng'S	aCt	Of	iNtELlEctuaL knOwing	is	An	act	that	uNifIeS	things,	or	draWS	tHem	togetheR,	in	The	mind	of	the KnoWer.	For	beNedICt	XVI,	The	CreatEd	ordeR	Exists	UltimatelY	fOR	the	saKE	of	beinG DRaWn	toGether	by	God	and	to	GOD.	WHEn	the	human	beinG	engagEs	IN	aCTS	of IntEllectual	kNoWing,	iT	AppreheNDs	THINgs	IN	their	intelliGible	relateDNesS	or togEtHerNEss,	and	Thus	cOgNItiVely	imitateS	the	Act	of	diviNe	drawINg-togetHEr.	One caN	say,	thEn,	tHat	The	rEAlM	oF	thInGS	thAT	cAn	bE	KnoWn	by	humaNs	Is	OrderEd toWARDS-and	Is	iN	a	waY	perfEcted	through-aCts	Of	huMAn	kNowinG.	WhilE	for beNedicT	the	crEated	OrDer	achieves	its	uLtimAte	and	comPleTe	PerFeCtion	ONly	in	iTs bEinG	drawn	tOgether	BY	GoD	aND	TO	GOd,	it	achieves	a	partiAl	PERfEction	in	Its	beiNG dRaWN	togetheR	(cOgnItivELY)	in	thE	minD	Of	The	human	Knower. tHe	BaSic	poinT	cAn	be	stAtEd	sOmeWhat	dIFferEntly:	tHe	human	bEing	fOR Benedict	XVI	is	A	Unique	part	witHIn	THE	wHOle	oF	crEation,	since	The	hUMan	bEing'S OwN	peRFectiOn	as	a	PaRT	wIThin	the	created	order	(I.e.,	The	humAn	beiNg's	perfection	In the	act	of	KNOWing)	is	at	The	sAMe	TIme	a	partial	perFectiOn	of	the	whoLE	created	Order Itself.	WhIle	every	cREAted	beinG
being	is able	to	obtain	in tellectual 	know led ge(k nowl edge 	of	the	intell i gibl e	relatedness	or toget herne ss ) 	oft hi ngs	i n	the	c r ea t e d	o rd er .	N ow th e	hum anbeing's 	act	of	in tel le ctual knowin g 	i s	an	act	t hat 	unifies	thi ngs ,	or	d ra wst hem	t oge ther, 	in	th e 	mindof	the kn ow e r.	For Benedic t XV I,	t he	created	ordere xi s ts	ultimatelyfor	th es ak e ofbei ng drawn	t og ether by	Goda nd t o 	Go d .	When	the	hu man	being	e n gag es	inac tso f inte llect ua l 	kn owing,	it	a ppre hends	thi ngs	in their	i n telligi ble	re lat edn esso rto get he r nes s ,and thu s	cognit iv el y	imi tate s t h e	ac t	o f	di vinedrawing-toget her .	On e  ca n	say ,	the n,	t ha t	the 	realm 	of	t hi ngs	that	can	be 	kno wn	by	hum ans 	i s	o rd eredt owards -an d	i s	in	away	per f ect ed t h ro ugh-acts	of	humankn o w in g.	While 	for B e ne di c t	the	cr ea ted 	ord e r 	achi eves it s	ultima te	and co mp lete	pe rf ection 	o nly 	in 	itsb eing 	drawn 	togethe r	byG od	and	to	God, it	achieves	a pa r t ia l 	per fec tion	in	its 	bei n g dr awnt og eth e r	(co gniti ve l y) in	the	mind	of	thehu man	kn ower.  The	basic	po int	can	be s t ated	som ewha t 	d i fferently:	the 	huma n	being	fo r  Benedic t	XVI 	is	a	un ique	part w ithin	th e	w hol e	o f	c r e at ion,	since	th e huma nbeing's  ow n	perfe cti onasa	p ar t	withinthe	crea te dor de r	( i.e., the	huma nbei ng 'sperfe c tion	i n the 	act 	o fk now ing)	is at t he	s am etime 	apa rtial 	per f ect ion	ofthe	whole 	cr e ated 	o rd er itse lf.	While	eve ry 	created	b ei ng
being	is able	to	obtain	intellectual	knowledge	(knowledge	of	the	intelligible	relatedness	or_togetherness)	of	things	in	the	created	order.	Now	the	human	being's	act	of	intellectual knowing	is	an	act	that	unifies	things,	or	draws	them	together,	in	the	mind	of	the_knower.	For	Benedict	XVI,	the	created	order	exists	ultimately	for	the	sake	of	being drawn	together	by	God	and	to	God.	When	the	human	being	engages	in	acts	of intellectual	knowing,	it	apprehends	things	in	their	intelligible	relatedness	or togetherness,	and	thus	cognitively	imitates	the	act	of	divine	drawing-together.	One_can	say,	then,	that	the	realm	of	things	that	can	be	known	by	humans	is	ordered towards-and	is	in	a	way	perfected	through-acts	of	human	knowing.	While	for_Benedict	the	created	order	achieves	its	ultimate	and	complete	perfection	only	in	its_being	drawn	together	by	God	and	to	God,	it	achieves	a	partial	perfection	in	its	being drawn	together	(cognitively)	in	the	mind	of	the	human	knower._The	basic	point	can	be	stated	somewhat	differently:	the	human	being	for_Benedict	XVI	is	a	unique	part	within	the	whole	of	creation,	since	the	human	being's own	perfection	as	a	part	within	the	created	order	(i.e.,	the	human	being's	perfection	in the	act	of	knowing)	is	at	the	same	time	a	partial	perfection	of	the	whole	created	order_itself.	While	every	created	being