,	Aquinas	went	beyond	Augustine	in	order	to develop	a	systematic	account	of	law	and	natural	law,	which	was	to	exercise	a	deep and	abiding	influence	on	subsequent	Catholic	thought,	including	the	thought	of Benedict	XVI. Following	Augustine,	Aquinas	observes	that	when	one	apprehends	the	ordering among	parts	in	a	thing,	one	also	apprehends	that	which	gives	being	and	goodness	to the	thing.	For	Aquinas,	the	intelligible	ordering	of	parts	(or	form)	within	a	thing	gives being	to	the	thing;	but	this	very	same	ordering	(or	form)	also	gives	goodness	to	the thing.	After	all,	says	Aquinas	(1981,	2|2.109.2),	"good	consists	in	order,"	and	evil consists	in	a	lack	of	due	order	(1|2.75.1.1).	For	Aquinas,	then,	wherever	there	is intelligible	order	of	a	certain	kind,	there	is	also	being	and	goodness	of	a	certain	kind. The	being	and	goodness	about	which	we	are	speaking	can	be	the	goodness	of	some individual	substance	such	as	a	plant	or	animal;	or	else	it	can	be	the	being	and goodness	of	some	"composition"	such	as	a	team,	an	army,	a	political	community,	or even	the	entire	created	universe	(1|2.17.4). A	crucial	implication	of	the	Augustinian-Thomistic	view	regarding	the	convertibility of	being	and	order	is	the	view	that	order	is	not	something	super-added	to	being;	
, 	 Aquinas 	 went 	 beyond 	 Augustine 	 in 	 order 	 to develop 	 a 	 systematic 	 explanation 	 of 	 jurisprudence 	 and 	 natural 	 law, 	 which 	 was 	 to 	 exercise 	 a 	 thick and 	 abiding 	 influence 	 on 	 subsequent 	 Catholic 	 thought, 	 admit 	 the 	 thinking 	 of Benedict 	 XVI. Following 	 Augustine, 	 Aquinas 	 observes 	 that 	 when 	 one 	 apprehends 	 the 	 ordering among 	 parts 	 in 	 a 	 matter, 	 one 	 also 	 apprehends 	 that 	 which 	 gives 	 being 	 and 	 goodness 	 to the 	 thing. 	 For 	 Aquinas, 	 the 	 apprehensible 	 ordering 	 of 	 parts 	 (or 	 human body) 	 within 	 a 	 thing 	 gives being 	 to 	 the 	 matter; 	 but 	 this 	 very 	 same 	 ordering 	 (or 	 form) 	 besides 	 gives 	 goodness 	 to 	 the thing. 	 After 	 all, 	 says 	 Aquinas 	 (1981, 	 2|2.109.2), 	 " good 	 dwell 	 in 	 order, " 	 and 	 evil consists 	 in 	 a 	 lack 	 of 	 due 	 order 	 (1|2.75.1.1). 	 For 	 Aquinas, 	 then, 	 wherever 	 there 	 is intelligible 	 orderliness 	 of 	 a 	 certain 	 kind, 	 there 	 is 	 also 	 being 	 and 	 goodness 	 of 	 a 	 certain 	 kind. The 	 being 	 and 	 goodness 	 about 	 which 	 we 	 are 	 address 	 can 	 be 	 the 	 good 	 of 	 some individual 	 substance 	 such 	 as 	 a 	 plant 	 or 	 animal; 	 or 	 else 	 it 	 can 	 be 	 the 	 being 	 and goodness 	 of 	 some 	 " composition " 	 such 	 as 	 a 	 team, 	 an 	 army, 	 a 	 political 	 community, 	 or even 	 the 	 entire 	 created 	 population 	 (1|2.17.4). A 	 all-important 	 implication 	 of 	 the 	 Augustinian - Thomistic 	 view 	 regarding 	 the 	 convertibility of 	 being 	 and 	 decree 	 is 	 the 	 view 	 that 	 order 	 is 	 not 	 something 	 super - add 	 to 	 being;
,	Aqulnas	went	beyond	Augustine	ik	order	to develop	c	wystemetic	acckunt	of	lad	and	natural	law,	which	was	to	exerrise	q	deep and	abiding	influence	on	rubsequenn	Catholic	rhoujht,	including	the	tikught	of Benedjgt	XVI. Hollowing	Augustlne,	Aquinas	otserves	that	whet	ove	cpprehends	the	ordering among	parts	in	a	tring,	one	sldo	apprehends	thwt	whpcr	givss	being	and	goodness	to the	thing.	For	Aqhinas,	tht	intelligible	orderong	of	parts	(or	form)	within	a	thijg	giges being	to	the	thinh;	but	this	veri	aamq	irdering	(or	fofm)	also	gives	goodness	to	tge thing.	After	all,	says	Aquinas	(1981,	2|2.109.2),	"good	zonsixts	in	order,"	qne	evln consists	ii	a	lack	jf	due	order	(1|2.75.1.1).	Fov	Squinav,	then,	whrrever	there	is lntelniguble	order	of	a	certain	kiid,	there	is	also	being	anq	goodness	mf	c	certain	kind. The	being	qne	goodtess	dboug	qhizh	wt	arx	spsaking	fan	ue	the	goodneas	of	some ineividual	substance	suvh	ww	a	plant	or	animzl;	or	elfe	yt	can	be	the	being	and goodness	of	some	"composptioh"	such	as	a	team,	an	army,	a	polirical	community,	or even	jhe	entire	cweated	universe	(1|2.17.4). A	crucial	implication	of	the	Augustiniat-Thommsgic	rlcw	reeqrfing	the	convertibility of	being	and	order	is	the	vier	fhst	prder	is	not	somebhing	super-added	to	brijg;	
, Aquinas went beyond Augustine in order a account of and natural law, deep abiding influence on Catholic thought, including thought of Benedict XVI. Following Augustine, observes that when one apprehends the ordering among parts in a thing, one apprehends that which gives being and goodness to the thing. For Aquinas, the ordering parts form) a thing gives being to the thing; but this very same ordering (or form) also gives to the thing. After all, says Aquinas (1981, "good consists in order," evil consists in a lack due (1|2.75.1.1). For then, there intelligible order of certain kind, there is also being and goodness of a certain kind. The being and goodness about we are be the of individual such as a animal; or else it can be goodness of some "composition" such as a team, army, a community, or even the entire created (1|2.17.4). A crucial implication of the Augustinian-Thomistic view the convertibility of being and order is the view that order is not something super-added
,	Aquinas	went	beyond	AugustinE	in	order	to DevelOp	a	SysTeMatiC	accOunt	of	law	and	naTUral	Law,	which	was	to	exercise	a	Deep aNd	ABidiNG	iNflueNce	on	suBSeQUEnt	caThOliC	tHOuGht,	inCluDing	the	Thought	of BEneDiCt	XVI. FollowiNG	AUgustine,	AqUinAs	observes	thAt	wHen	one	ApPreHEnds	tHe	oRderiNg amonG	Parts	iN	a	thing,	onE	aLSo	apprEHends	thAT	WhIch	gIves	being	and	goodnESs	TO the	thing.	For	AqUinas,	tHe	INtELLigIblE	ordering	oF	pArts	(oR	Form)	witHIn	A	THIng	GIves being	to	thE	thing;	but	thIS	veRy	same	OrDerINg	(or	foRm)	alsO	gIVes	Goodness	to	tHe thIng.	After	aLl,	says	aQuinas	(1981,	2|2.109.2),	"gOOd	consiSts	in	oRdeR,"	anD	eviL CoNsIstS	iN	A	laCK	oF	duE	OrdEr	(1|2.75.1.1).	For	AquInAs,	Then,	wHereVER	THere	Is iNtelLigibLe	order	of	a	cerTaiN	kinD,	TheRe	is	aLso	beIng	aNd	GoodnEss	of	a	CertaIn	Kind. The	being	and	GoodNess	about	WhiCh	We	aRe	SpeakINg	can	bE	thE	goOdness	oF	some inDIviDuAL	SUbStance	such	as	a	plant	Or	ANImAl;	or	else	It	can	bE	ThE	bEIng	and goOdNesS	of	sOME	"compOsitIOn"	Such	as	a	tEam,	an	aRMy,	A	pOliticaL	cOmmuniTy,	Or eVen	The	enTIre	cReated	Universe	(1|2.17.4). a	crucIAl	implication	oF	The	AugustiniaN-thOMIsTIc	viEw	rEgarding	the	ConvERtibIlitY Of	BeiNG	and	oRder	iS	tHE	vIEw	that	order	is	not	somEtHing	suPer-adDed	to	being;	
,	Aquinas	went	beyond	Augu stine	in	o rdertodev el op	a 	sys tematic	accoun t 	oflaw	and	natural	law,	w hichwa s 	toe xe rcise 	a	deep an d abi di ng 	in fl u en ce	on 	su bsequen t	Catholic 	th ou ght,	includi n gthe	though t	o f Benedict	X VI.  Follo wi ngA ugust ine ,	Aqu inas	o b serves 	that	whe no ne	app r ehendst h eorde ring among	partsi na 	thing,	one	al so	app re h en d s 	th atwhich	give sbeing and	goo d ne s s tot he	thing.	For 	Aquinas,	t h e	i ntelli gi ble orderi ng	of 	p a rts 	(or	form)with in	a	thin g	give s  beingt o	the	t hing;but 	th is	v e ry 	s ame 	o r der i ng 	(o r 	fo rm)	also 	g iv es	go odne s s t o	th e t hing .	Aft er	all,	saysAqu inas (19 81,	2 |2.10 9.2) ,"good 	consi sts	i norder,"	and	evi l co nsists	in 	ala ckof 	dueo rder	( 1|2 .75 .1.1).For	Aqu i nas ,t h e n, 	wherever	there	is  i n t el ligibleordero fac ertain	k in d,ther e is	al so	b e in g	and	go odness of 	a 	certai nkind.Th e	b ein g	and good ness	a bout	whi ch	we are	speaking	c a n	be	the	good n es s of some  in dividual	su bsta n ce	s ucha sa	p l ant	o r	ani ma l ;o r	else	it	can	be	th ebeingand g oodness	of	so me	"compos i t i on"	such 	asa 	t e am,	an	army,	a 	poli tical	comm u nity,	or  even 	the	ent ire	creat e d 	univers e	( 1|2 .17 .4) . Acrucial	impli c a tion 	o f	the	A ugu stinian -Th omi sti c	v ie w	regardi ng	the	c on ve rt ib ili ty of being	an dord er 	is 	thev iew	th at	or deris 	n o t	s omethin g 	s u p er-a dd ed 	tobei ng ;	
,	Aquinas	went	beyond	Augustine	in	order	to develop	a	systematic	account	of	law	and	natural	law,	which	was	to	exercise	a	deep_and	abiding	influence	on	subsequent	Catholic	thought,	including	the	thought	of Benedict	XVI._Following	Augustine,	Aquinas	observes	that	when	one	apprehends	the	ordering among	parts	in	a	thing,	one	also	apprehends	that	which	gives	being	and	goodness	to the	thing.	For	Aquinas,	the	intelligible	ordering	of	parts	(or	form)	within	a	thing	gives being	to	the	thing;	but	this	very	same	ordering	(or	form)	also	gives	goodness	to	the_thing.	After	all,	says	Aquinas	(1981,	2|2.109.2),	"good	consists	in	order,"	and	evil consists	in	a	lack	of	due	order	(1|2.75.1.1).	For	Aquinas,	then,	wherever	there	is_intelligible	order	of	a	certain	kind,	there	is	also	being	and	goodness	of	a	certain	kind._The	being	and	goodness	about	which	we	are	speaking	can	be	the	goodness	of	some individual	substance	such	as	a	plant	or	animal;	or	else	it	can	be	the	being	and_goodness	of	some	"composition"	such	as	a	team,	an	army,	a	political	community,	or_even	the	entire	created	universe	(1|2.17.4). A	crucial	implication	of	the	Augustinian-Thomistic	view	regarding	the	convertibility of	being	and	order	is	the	view	that	order	is	not	something	super-added	to	being;	