Articulus 8 Article 8 Utrum Deus in compositionem aliorum veniat Whether God enters into the composition of other things? Ad octavum sic proceditur. Videtur quod Deus in compositionem aliorum veniat. Dicit enim Dionysius, IV cap. Cael. Hier., esse omnium est quae super esse est deitas. Sed esse omnium intrat compositionem uniuscuiusque. Ergo Deus in compositionem aliorum venit. Objection 1: It seems that God enters into the composition of other things, for Dionysius says (Coel. Hier. iv): The being of all things is that which is above being—the Godhead. But the being of all things enters into the composition of everything. Therefore God enters into the composition of other things. Praeterea, Deus est forma, dicit enim Augustinus, in libro de verbis domini, quod Verbum Dei (quod est Deus) est forma quaedam non formata. Sed forma est pars compositi. Ergo Deus est pars alicuius compositi. Obj. 2: Further, God is a form; for Augustine says (De Verb. Dom. Serm. xxxviii) that, the word of God, which is God, is an uncreated form. But a form is part of a compound. Therefore God is part of some compound. Praeterea, quaecumque sunt et nullo modo differunt, sunt idem. Sed Deus et materia prima sunt, et nullo modo differunt. Ergo penitus sunt idem. Sed materia prima intrat compositionem rerum. Ergo et Deus. Probatio mediae, quaecumque differunt, aliquibus differentiis differunt, et ita oportet ea esse composita; sed Deus et materia prima sunt omnino simplicia; ergo nullo modo differunt. Obj. 3: Further, whatever things exist, in no way differing from each other, are the same. But God and primary matter exist, and in no way differ from each other. Therefore they are absolutely the same. But primary matter enters into the composition of things. Therefore also does God. Proof of the minor—whatever things differ, they differ by some differences, and therefore must be composite. But God and primary matter are altogether simple. Therefore they nowise differ from each other. Sed contra est quod dicit Dionysius, II cap. de Div. Nom., quod neque tactus est eius (scilicet Dei), neque alia quaedam ad partes commiscendi communio. On the contrary, Dionysius says (Div. Nom. ii): There can be no touching Him, i.e., God, nor any other union with Him by mingling part with part. Praeterea, dicitur in libro de causis, quod causa prima regit omnes res, praeterquam commisceatur eis. Further, the first cause rules all things without commingling with them, as the Philosopher says (De Causis). Respondeo dicendum quod circa hoc fuerunt tres errores. Quidam enim posuerunt quod Deus esset anima mundi, ut patet per Augustinum in Lib. VII de civitate Dei, et ad hoc etiam reducitur, quod quidam dixerunt Deum esse animam primi caeli. Alii autem dixerunt Deum esse principium formale omnium rerum. Et haec dicitur fuisse opinio Almarianorum. Sed tertius error fuit David de Dinando, qui stultissime posuit Deum esse materiam primam. I answer that, On this point there have been three errors. Some have affirmed that God is the world-soul, as is clear from Augustine (De Civ. Dei vii, 6). This is practically the same as the opinion of those who assert that God is the soul of the highest heaven. Again, others have said that God is the formal principle of all things; and this was the theory of the Almaricians. The third error is that of David of Dinant, who most absurdly taught that God was primary matter. Omnia enim haec manifestam continent falsitatem, neque est possibile Deum aliquo modo in compositionem alicuius venire, nec sicut principium formale, nec sicut principium materiale. Primo quidem, quia supra diximus Deum esse primam causam efficientem. Causa autem efficiens cum forma rei factae non incidit in idem numero, sed solum in idem specie, homo enim generat hominem. Materia vero cum causa efficiente non incidit in idem numero, nec in idem specie, quia hoc est in potentia, illud vero in actu. Now all these contain manifest untruth; since it is not possible for God to enter into the composition of anything, either as a formal or a material principle. First, because God is the first efficient cause. Now the efficient cause is not identical numerically with the form of the thing caused, but only specifically: for man begets man. But primary matter can be neither numerically nor specifically identical with an efficient cause; for the former is merely potential, while the latter is actual. Secundo, quia cum Deus sit prima causa efficiens, eius est primo et per se agere. Quod autem venit in compositionem alicuius, non est primo et per se agens, sed magis compositum, non enim manus agit, sed homo per manum; et ignis calefacit per calorem. Unde Deus non potest esse pars alicuius compositi. Second, because, since God is the first efficient cause, to act belongs to Him primarily and essentially. But that which enters into composition with anything does not act primarily and essentially, but rather the composite so acts; for the hand does not act, but the man by his hand; and, fire warms by its heat. Hence God cannot be part of a compound. Tertio, quia nulla pars compositi potest esse simpliciter prima in entibus; neque etiam materia et forma, quae sunt primae partes compositorum. Nam materia est in potentia, potentia autem est posterior actu simpliciter, ut ex dictis patet. Forma autem quae est pars compositi, est forma participata, sicut autem participans est posterius eo quod est per essentiam, ita et ipsum participatum; sicut ignis in ignitis est posterior eo quod est per essentiam. Ostensum est autem quod Deus est primum ens simpliciter. Third, because no part of a compound can be absolutely primal among beings—not even matter, nor form, though they are the primal parts of every compound. For matter is merely potential; and potentiality is absolutely posterior to actuality, as is clear from the foregoing (Q. 3, A. 1): while a form which is part of a compound is a participated form; and as that which participates is posterior to that which is essential, so likewise is that which is participated; as fire in ignited objects is posterior to fire that is essentially such. Now it has been proved that God is absolutely primal being (Q. 2, A. 3). Ad primum ergo dicendum quod deitas dicitur esse omnium effective et exemplariter, non autem per essentiam. Reply Obj. 1: The Godhead is called the being of all things, as their efficient and exemplar cause, but not as being their essence. Ad secundum dicendum quod Verbum est forma exemplaris, non autem forma quae est pars compositi. Reply Obj. 2: The Word is an exemplar form; but not a form that is part of a compound. Ad tertium dicendum quod simplicia non differunt aliquibus aliis differentiis, hoc enim compositorum est. Homo enim et equus differunt rationali et irrationali differentiis, quae quidem differentiae non differunt amplius ab invicem aliis differentiis. Unde, si fiat vis in verbo, non proprie dicuntur differre, sed diversa esse, nam, secundum Philosophum X Metaphys., diversum absolute dicitur, sed omne differens aliquo differt. Unde, si fiat vis in verbo, materia prima et Deus non differunt, sed sunt diversa seipsis. Unde non sequitur quod sint idem. Reply Obj. 3: Simple things do not differ by added differences—for this is the property of compounds. Thus man and horse differ by their differences, rational and irrational; which differences, however, do not differ from each other by other differences. Hence, to be quite accurate, it is better to say that they are, not different, but diverse. Hence, according to the Philosopher (Metaph. x), things which are diverse are absolutely distinct, but things which are different differ by something. Therefore, strictly speaking, primary matter and God do not differ, but are by their very being, diverse. Hence it does not follow they are the same. Quaestio 4 Question 4 De perfectione ipsius Dei The Perfection of God Post considerationem divinae simplicitatis, de perfectione ipsius Dei dicendum est. Having considered the divine simplicity, we treat next of God’s perfection. Et quia unumquodque, secundum quod perfectum est, sic dicitur bonum, primo agendum est de perfectione divina; secundo de eius bonitate. Now because everything in so far as it is perfect is called good, we shall speak first of the divine perfection; second of the divine goodness. Circa primum quaeruntur tria. Concerning the first there are three points of inquiry: Primo, utrum Deus sit perfectus. (1) Whether God is perfect? Secundo, utrum Deus sit universaliter perfectus omnium in se perfectiones habens. (2) Whether God is perfect universally, as having in Himself the perfections of all things? Tertio, utrum creaturae similes Deo dici possint. (3) Whether creatures can be said to be like God? Articulus 1 Article 1 Utrum esse perfectum conveniat Deo Whether God is perfect? Ad primum sic proceditur. Videtur quod esse perfectum non conveniat Deo. Perfectum enim dicitur quasi totaliter factum. Sed Deo non convenit esse factum. Ergo nec esse perfectum. Objection 1: It seems that perfection does not belong to God. For we say a thing is perfect if it is completely made. But it does not befit God to be made. Therefore He is not perfect. Praeterea, Deus est primum rerum principium. Sed principia rerum videntur esse imperfecta, semen enim est principium animalium et plantarum. Ergo Deus est imperfectus. Obj. 2: Further, God is the first beginning of things. But the beginnings of things seem to be imperfect, as seed is the beginning of animal and vegetable life. Therefore God is imperfect. Praeterea, ostensum est supra quod essentia Dei est ipsum esse. Sed ipsum esse videtur esse imperfectissimum, cum sit communissimum, et recipiens omnium additiones. Ergo Deus est imperfectus. Obj. 3: Further, as shown above (Q. 3, A. 4), God’s essence is existence. But existence seems most imperfect, since it is most universal and receptive of all modification. Therefore God is imperfect. Sed contra est quod dicitur Matt. V, estote perfecti, sicut et pater vester caelestis perfectus est. On the contrary, It is written: Be you perfect as also your heavenly Father is perfect (Matt 5:48). Respondeo dicendum quod, sicut Philosophus narrat in XII Metaphys., quidam antiqui philosophi, scilicet Pythagorici et Speusippus, non attribuerunt optimum et perfectissimum primo principio. Cuius ratio est, quia philosophi antiqui consideraverunt principium materiale tantum, primum autem principium materiale imperfectissimum est. Cum enim materia, inquantum huiusmodi, sit in potentia, oportet quod primum principium materiale sit maxime in potentia; et ita maxime imperfectum. I answer that, As the Philosopher relates (Metaph. xii), some ancient philosophers, namely, the Pythagoreans and Leucippus, did not predicate best and most perfect of the first principle. The reason was that the ancient philosophers considered only a material principle; and a material principle is most imperfect. For since matter as such is merely potential, the first material principle must be simply potential, and thus most imperfect. Deus autem ponitur primum principium, non materiale, sed in genere causae efficientis, et hoc oportet esse perfectissimum. Sicut enim materia, inquantum huiusmodi, est in potentia; ita agens, inquantum huiusmodi, est in actu. Unde primum principium activum oportet maxime esse in actu, et per consequens maxime esse perfectum. Secundum hoc enim dicitur aliquid esse perfectum, secundum quod est actu, nam perfectum dicitur, cui nihil deest secundum modum suae perfectionis. Now God is the first principle, not material, but in the order of efficient cause, which must be most perfect. For just as matter, as such, is merely potential, an agent, as such, is in the state of actuality. Hence, the first active principle must needs be most actual, and therefore most perfect; for a thing is perfect in proportion to its state of actuality, because we call that perfect which lacks nothing of the mode of its perfection. Ad primum ergo dicendum quod, sicut dicit Gregorius, balbutiendo ut possumus, excelsa Dei resonamus, quod enim factum non est, perfectum proprie dici non potest. Sed quia in his quae fiunt, tunc dicitur esse aliquid perfectum, cum de potentia educitur in actum, transumitur hoc nomen perfectum ad significandum omne illud cui non deest esse in actu, sive hoc habeat per modum factionis, sive non. Reply Obj. 1: As Gregory says (Moral. v, 26,29): Though our lips can only stammer, we yet chant the high things of God. For that which is not made is improperly called perfect. Nevertheless because created things are then called perfect, when from potentiality they are brought into actuality, this word perfect signifies whatever is not wanting in actuality, whether this be by way of perfection or not. Ad secundum dicendum quod principium materiale, quod apud nos imperfectum invenitur, non potest esse simpliciter primum, sed praeceditur ab alio perfecto. Nam semen, licet sit principium animalis generati ex semine, tamen habet ante se animal vel plantam unde deciditur. Oportet enim ante id quod est in potentia, esse aliquid actu, cum ens in potentia non reducatur in actum, nisi per aliquod ens in actu. Reply Obj. 2: The material principle which with us is found to be imperfect, cannot be absolutely primal; but must be preceded by something perfect. For seed, though it be the principle of animal life reproduced through seed, has previous to it, the animal or plant from which is came. Because, previous to that which is potential, must be that which is actual; since a potential being can only be reduced into act by some being already actual. Ad tertium dicendum quod ipsum esse est perfectissimum omnium, comparatur enim ad omnia ut actus. Nihil enim habet actualitatem, nisi inquantum est. Unde ipsum esse est actualitas omnium rerum, et etiam ipsarum formarum. Unde non comparatur ad alia sicut recipiens ad receptum, sed magis sicut receptum ad recipiens. Cum enim dico esse hominis, vel equi, vel cuiuscumque alterius, ipsum esse consideratur ut formale et receptum, non autem ut illud cui competit esse. Reply Obj. 3: Existence is the most perfect of all things, for it is compared to all things as that by which they are made actual; for nothing has actuality except so far as it exists. Hence existence is that which actuates all things, even their forms. Therefore it is not compared to other things as the receiver is to the received; but rather as the received to the receiver. When therefore I speak of the existence of man, or horse, or anything else, existence is considered a formal principle, and as something received; and not as that which exists. Articulus 2 Article 2 Utrum in Deo sint perfectiones omnium rerum Whether the perfections of all things are in God? Ad secundum sic proceditur. Videtur quod in Deo non sint perfectiones omnium rerum. Deus enim simplex est, ut ostensum est. Sed perfectiones rerum sunt multae et diversae. Ergo in Deo non sunt omnes perfectiones rerum. Objection 1: It seems that the perfections of all things are not in God. For God is simple, as shown above (Q. 3, A. 7); whereas the perfections of things are many and diverse. Therefore the perfections of all things are not in God.