Articulus 6 Article 6 Utrum convenienter dividatur bonum per honestum, utile, et delectabile Whether goodness is rightly divided into the virtuous, the useful and the pleasant? Ad sextum sic proceditur. Videtur quod non convenienter dividatur bonum per honestum, utile, et delectabile. Bonum enim, sicut dicit philosophus in I Ethic., dividitur per decem praedicamenta. Honestum autem, utile, et delectabile inveniri possunt in uno praedicamento. Ergo non convenienter per haec dividitur bonum. Objection 1: It seems that goodness is not rightly divided into the virtuous, the useful and the pleasant. For goodness is divided by the ten predicaments, as the Philosopher says (Ethic. i). But the virtuous, the useful and the pleasant can be found under one predicament. Therefore goodness is not rightly divided by them. Praeterea, omnis divisio fit per opposita. Sed haec tria non videntur esse opposita, nam honesta sunt delectabilia, nullumque inhonestum est utile (quod tamen oportet, si divisio fieret per opposita, ut opponerentur honestum et utile), ut etiam dicit Tullius, in libro de officiis. Ergo praedicta divisio non est conveniens. Obj. 2: Further, every division is made by opposites. But these three do not seem to be opposites; for the virtuous is pleasing, and no wickedness is useful; whereas this ought to be the case if the division were made by opposites, for then the virtuous and the useful would be opposed; and Tully speaks of this (De Offic. ii). Therefore this division is incorrect. Praeterea, ubi unum propter alterum, ibi unum tantum est. Sed utile non est bonum nisi propter delectabile vel honestum. Ergo non debet utile dividi contra delectabile et honestum. Obj. 3: Further, where one thing is on account of another, there is only one thing. But the useful is not goodness, except so far as it is pleasing and virtuous. Therefore the useful ought not to be divided against the pleasant and the virtuous. Sed contra est quod Ambrosius, in libro de officiis, utitur ista divisione boni. On the contrary, Ambrose makes use of this division of goodness (De Offic. i, 9). Respondeo dicendum quod haec divisio proprie videtur esse boni humani. Si tamen altius et communius rationem boni consideremus, invenitur haec divisio proprie competere bono, secundum quod bonum est. I answer that, This division properly concerns human goodness. But if we consider the nature of goodness from a higher and more universal point of view, we shall find that this division properly concerns goodness as such. Nam bonum est aliquid, inquantum est appetibile, et terminus motus appetitus. Cuius quidem motus terminatio considerari potest ex consideratione motus corporis naturalis. Terminatur autem motus corporis naturalis, simpliciter quidem ad ultimum; secundum quid autem etiam ad medium, per quod itur ad ultimum quod terminat motum, et dicitur aliquis terminus motus, inquantum aliquam partem motus terminat. Id autem quod est ultimus terminus motus, potest accipi dupliciter, vel ipsa res in quam tenditur, utpote locus vel forma; vel quies in re illa. For everything is good so far as it is desirable, and is a term of the movement of the appetite; the term of whose movement can be seen from a consideration of the movement of a natural body. Now the movement of a natural body is terminated by the end absolutely; and relatively by the means through which it comes to the end, where the movement ceases; so a thing is called a term of movement, so far as it terminates any part of that movement. Now the ultimate term of movement can be taken in two ways, either as the thing itself towards which it tends, e.g., a place or form; or a state of rest in that thing. Sic ergo in motu appetitus, id quod est appetibile terminans motum appetitus secundum quid, ut medium per quod tenditur in aliud, vocatur utile. Id autem quod appetitur ut ultimum, terminans totaliter motum appetitus, sicut quaedam res in quam per se appetitus tendit, vocatur honestum, quia honestum dicitur quod per se desideratur. Id autem quod terminat motum appetitus ut quies in re desiderata, est delectatio. Thus, in the movement of the appetite, the thing desired that terminates the movement of the appetite relatively, as a means by which something tends towards another, is called the useful; but that sought after as the last thing absolutely terminating the movement of the appetite, as a thing towards which for its own sake the appetite tends, is called the virtuous; for the virtuous is that which is desired for its own sake; but that which terminates the movement of the appetite in the form of rest in the thing desired, is called the pleasant. Ad primum ergo dicendum quod bonum, inquantum est idem subiecto cum ente, dividitur per decem praedicamenta, sed secundum propriam rationem, competit sibi ista divisio. Reply Obj. 1: Goodness, so far as it is identical with being, is divided by the ten predicaments. But this division belongs to it according to its proper formality. Ad secundum dicendum quod haec divisio non est per oppositas res, sed per oppositas rationes. Dicuntur tamen illa proprie delectabilia, quae nullam habent aliam rationem appetibilitatis nisi delectationem, cum aliquando sint et noxia et inhonesta. Utilia vero dicuntur, quae non habent in se unde desiderentur; sed desiderantur solum ut sunt ducentia in alterum, sicut sumptio medicinae amarae. Honesta vero dicuntur, quae in seipsis habent unde desiderentur. Reply Obj. 2: This division is not by opposite things; but by opposite aspects. Now those things are called pleasing which have no other formality under which they are desirable except the pleasant, being sometimes hurtful and contrary to virtue. Whereas the useful applies to such as have nothing desirable in themselves, but are desired only as helpful to something further, as the taking of bitter medicine; while the virtuous is predicated of such as are desirable in themselves. Ad tertium dicendum quod bonum non dividitur in ista tria sicut univocum aequaliter de his praedicatum, sed sicut analogum, quod praedicatur secundum prius et posterius. Per prius enim praedicatur de honesto; et secundario de delectabili; tertio de utili. Reply Obj. 3: Goodness is not divided into these three as something univocal to be predicated equally of them all; but as something analogical to be predicated of them according to priority and posteriority. Hence it is predicated chiefly of the virtuous; then of the pleasant; and lastly of the useful. Quaestio 6 Question 6 De bonitate Dei The Goodness of God Deinde quaeritur de bonitate Dei. Et circa hoc quaeruntur quatuor. We next consider the goodness of God; under which head there are four points of inquiry: Primo, utrum esse bonum conveniat Deo. (1) Whether goodness belongs to God? Secundo, utrum Deus sit summum bonum. (2) Whether God is the supreme good? Tertio, utrum ipse solus sit bonus per suam essentiam. (3) Whether He alone is essentially good? Quarto, utrum omnia sint bona bonitate divina. (4) Whether all things are good by the divine goodness? Articulus 1 Article 1 Utrum esse bonum conveniat Deo Whether God is good? Ad primum sic proceditur. Videtur quod esse bonum non conveniat Deo. Ratio enim boni consistit in modo, specie, et ordine. Haec autem non videntur Deo convenire, cum Deus immensus sit, et ad aliquid non ordinetur. Ergo esse bonum non convenit Deo. Objection 1: It seems that to be good does not belong to God. For goodness consists in mode, species and order. But these do not seem to belong to God; since God is immense and is not ordered to anything else. Therefore to be good does not belong to God. Praeterea, bonum est quod omnia appetunt. Sed Deum non omnia appetunt, quia non omnia cognoscunt ipsum, nihil autem appetitur nisi notum. Ergo esse bonum non convenit Deo. Obj. 2: Further, the good is what all things desire. But all things do not desire God, because all things do not know Him; and nothing is desired unless it is known. Therefore to be good does not belong to God. Sed contra est quod dicitur Thren. III, bonus est dominus sperantibus in eum, animae quaerenti illum. On the contrary, It is written (Lam 3:25): The Lord is good to them that hope in Him, to the soul that seeketh Him. Respondeo dicendum quod bonum esse praecipue Deo convenit. Bonum enim aliquid est, secundum quod est appetibile. Unumquodque autem appetit suam perfectionem. Perfectio autem et forma effectus est quaedam similitudo agentis, cum omne agens agat sibi simile. Unde ipsum agens est appetibile, et habet rationem boni, hoc enim est quod de ipso appetitur, ut eius similitudo participetur. Cum ergo Deus sit prima causa effectiva omnium, manifestum est quod sibi competit ratio boni et appetibilis. Unde Dionysius, in libro de Div. Nom., attribuit bonum Deo sicut primae causae efficienti, dicens quod bonus dicitur Deus, sicut ex quo omnia subsistunt. I answer that, To be good belongs pre-eminently to God. For a thing is good according to its desirableness. Now everything seeks after its own perfection; and the perfection and form of an effect consist in a certain likeness to the agent, since every agent makes its like; and hence the agent itself is desirable and has the nature of good. For the very thing which is desirable in it is the participation of its likeness. Therefore, since God is the first effective cause of all things, it is manifest that the aspect of good and of desirableness belong to Him; and hence Dionysius (Div. Nom. iv) attributes good to God as to the first efficient cause, saying that, God is called good as by Whom all things subsist. Ad primum ergo dicendum quod habere modum, speciem, et ordinem, pertinet ad rationem boni causati. Sed bonum in Deo est sicut in causa, unde ad eum pertinet imponere aliis modum, speciem, et ordinem. Unde ista tria sunt in Deo sicut in causa. Reply Obj. 1: To have mode, species and order belongs to the essence of caused good; but good is in God as in its cause, and hence it belongs to Him to impose mode, species and order on others; wherefore these three things are in God as in their cause. Ad secundum dicendum quod omnia, appetendo proprias perfectiones, appetunt ipsum Deum, inquantum perfectiones omnium rerum sunt quaedam similitudines divini esse, ut ex dictis patet. Et sic eorum quae Deum appetunt, quaedam cognoscunt ipsum secundum seipsum, quod est proprium creaturae rationalis. Quaedam vero cognoscunt aliquas participationes suae bonitatis, quod etiam extenditur usque ad cognitionem sensibilem. Quaedam vero appetitum naturalem habent absque cognitione, utpote inclinata ad suos fines ab alio superiori cognoscente. Reply Obj. 2: All things, by desiring their own perfection, desire God Himself, inasmuch as the perfections of all things are so many similitudes of the divine being; as appears from what is said above (Q. 4, A. 3). And so of those things which desire God, some know Him as He is Himself, and this is proper to the rational creature; others know some participation of His goodness, and this belongs also to sensible knowledge; others have a natural desire without knowledge, as being directed to their ends by a higher intelligence. Articulus 2 Article 2 Utrum Deus sit summum bonum Whether God is the supreme good? Ad secundum sic proceditur. Videtur quod Deus non sit summum bonum. Summum enim bonum addit aliquid supra bonum, alioquin omni bono conveniret. Sed omne quod se habet ex additione ad aliquid, est compositum. Ergo summum bonum est compositum. Sed Deus est summe simplex, ut supra ostensum est. Ergo Deus non est summum bonum. Objection 1: It seems that God is not the supreme good. For the supreme good adds something to good; otherwise it would belong to every good. But everything which is an addition to anything else is a compound thing: therefore the supreme good is a compound. But God is supremely simple; as was shown above (Q. 3, A. 7). Therefore God is not the supreme good. Praeterea, bonum est quod omnia appetunt, ut dicit philosophus. Sed nihil aliud est quod omnia appetunt, nisi solus Deus, qui est finis omnium. Ergo nihil aliud est bonum nisi Deus. Quod etiam videtur per id quod dicitur Luc. XVIII, nemo bonus nisi solus Deus. Sed summum dicitur in comparatione aliorum; sicut summum calidum in comparatione ad omnia calida. Ergo Deus non potest dici summum bonum. Obj. 2: Further, Good is what all desire, as the Philosopher says (Ethic. i, 1). Now what all desire is nothing but God, Who is the end of all things: therefore there is no other good but God. This appears also from what is said (Luke 18:19): None is good but God alone. But we use the word supreme in comparison with others, as e.g., supreme heat is used in comparison with all other heats. Therefore God cannot be called the supreme good. Praeterea, summum comparationem importat. Sed quae non sunt unius generis, non sunt comparabilia; sicut dulcedo inconvenienter dicitur maior vel minor quam linea. Cum igitur Deus non sit in eodem genere cum aliis bonis, ut ex superioribus patet, videtur quod Deus non possit dici summum bonum respectu eorum. Obj. 3: Further, supreme implies comparison. But things not in the same genus are not comparable; as, sweetness is not properly greater or less than a line. Therefore, since God is not in the same genus as other good things, as appears above (QQ. 3, A. 5; 4, A. 3) it seems that God cannot be called the supreme good in relation to others. Sed contra est quod dicit Augustinus, I de Trin., quod Trinitas divinarum personarum est summum bonum, quod purgatissimis mentibus cernitur. On the contrary, Augustine says (De Trin. i) that, the Trinity of the divine persons is the supreme good, discerned by purified minds. Respondeo dicendum quod Deus est summum bonum simpliciter, et non solum in aliquo genere vel ordine rerum. Sic enim bonum Deo attribuitur, ut dictum est, inquantum omnes perfectiones desideratae effluunt ab eo, sicut a prima causa. Non autem effluunt ab eo sicut ab agente univoco, ut ex superioribus patet, sed sicut ab agente quod non convenit cum suis effectibus, neque in ratione speciei, nec in ratione generis. Similitudo autem effectus in causa quidem univoca invenitur uniformiter, in causa autem aequivoca invenitur excellentius, sicut calor excellentiori modo est in sole quam in igne. Sic ergo oportet quod cum bonum sit in Deo sicut in prima causa omnium non univoca, quod sit in eo excellentissimo modo. Et propter hoc dicitur summum bonum. I answer that, God is the supreme good simply, and not only as existing in any genus or order of things. For good is attributed to God, as was said in the preceding article, inasmuch as all desired perfections flow from Him as from the first cause. They do not, however, flow from Him as from a univocal agent, as shown above (Q. 4, A. 2); but as from an agent which does not agree with its effects either in species or genus. Now the likeness of an effect in the univocal cause is found uniformly; but in the equivocal cause it is found more excellently, as heat is in the sun more excellently than it is in fire. Therefore as good is in God as in the first, but not the univocal, cause of all things, it must be in Him in a most excellent way; and therefore He is called the supreme good. Ad primum ergo dicendum quod summum bonum addit super bonum, non rem aliquam absolutam, sed relationem tantum. Relatio autem qua aliquid de Deo dicitur relative ad creaturas, non est realiter in Deo, sed in creatura; in Deo vero secundum rationem; sicut scibile relative dicitur ad scientiam, non quia ad ipsam referatur, sed quia scientia refertur ad ipsum. Et sic non oportet quod in summo bono sit aliqua compositio, sed solum quod alia deficiant ab ipso. Reply Obj. 1: The supreme good does not add to good any absolute thing, but only a relation. Now a relation of God to creatures, is not a reality in God, but in the creature; for it is in God in our idea only: as, what is knowable is so called with relation to knowledge, not that it depends on knowledge, but because knowledge depends on it. Thus it is not necessary that there should be composition in the supreme good, but only that other things are deficient in comparison with it. Ad secundum dicendum quod, cum dicitur bonum est quod omnia appetunt, non sic intelligitur quasi unumquodque bonum ab omnibus appetatur, sed quia quidquid appetitur, rationem boni habet. Quod autem dicitur, nemo bonus nisi solus Deus, intelligitur de bono per essentiam, ut post dicetur. Reply Obj. 2: When we say that good is what all desire, it is not to be understood that every kind of good thing is desired by all; but that whatever is desired has the nature of good. And when it is said, None is good but God alone, this is to be understood of essential goodness, as will be explained in the next article.