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Summary Against Modern Thought: God is in Charge of Everything

This may be proved in three ways. The first...
This may be proved in three ways. The first…
See the first post in this series for an explanation and guide of our tour of Summa Contra Gentiles. All posts are under the category SAMT.

Previous post.

We have reached Book III: Providence. Book III is twice as long as the first two Books, so sit back and enjoy the flight. This week, an easy chapter proving only that God is in charge of everything. The consequences of that, and the meaning of that, will be teased out over the rest of the book.

Prologue

“The Lord is a great God and a great King above all gods” (Ps 94:3). “For the Lord will not cast off His people” (Ps. 93:14). “For in His hand are all the ends of the earth, and the heights of the mountains are His. For the sea is His and He made it, and His hands formed dry land” (Ps. 94:4-5).

1 That there is one First Being, possessing the full perfection of the whole of being, and that we call Him God, has been shown in the preceding Books. From the abundance of His perfection, He endows all existing things with being, so that He is fully established not only as the First Being but also as the original source of all existing things. Moreover, He has granted being to other things, not by a necessity of His nature but according to the choice of His will, as has been made clear in our earlier explanations. From this it follows that He is the Lord of the things that He has made, for we are masters of the things that are subject to our will. In fact, He holds perfect dominion over things produced by Himself, since to produce them He is in need neither of the assistance of an external agent nor of the underlying presence of matter, for He is the universal maker of the whole of being.

Notes In other words, without God there would be Nothing. Accept that, if you haven’t read the first two Books. What follows from that is the basis of natural law. Pay attention to the phrase “must be directed to some end”.

2 Now, each of the things produced through the will of an agent is directed to an end by the agent. For the proper object of the will is the good and the end. As a result, things which proceed from will must be directed to some end. Moreover, each thing achieves its ultimate end through its own action which must be directed to the end by Him Who gives things the principles through which they act.

3 So, it must be that God, Who is in all ways perfect in Himself, and Who endows all things with being from His own power, exists as the Ruler of all beings, and is ruled by none other. Nor is there anything that escapes His rule, just as there is nothing that does not receive its being from Him. As He is perfect in being and causing, so also is He perfect in ruling.

4 Of course, the result of this rule is manifested differently in different beings, depending on the diversity of their natures. For some beings so exist as God’s products that, possessing understanding, they bear His likeness and reflect His image. Consequently, they are not only ruled but are also rulers of themselves, inasmuch as their own actions are directed to a fitting end. If these beings submit to the divine rule in their own ruling, then by virtue of the divine rule they are admitted to the achievement of their ultimate end; but, if they proceed otherwise in their own ruling, they are rejected.

Notes Hell is a real possibility.

5 Still other beings, devoid of understanding, do not direct themselves to their end, but are directed by another being. Some of these are incorruptible and, as they can suffer no defect in their natural being, so in their own actions they never fail to follow the order to the end which is prearranged for them. They are unfailingly subject to the rule of the First Ruler. Such are the celestial bodies whose motions occur in ever the same way.

6 Other beings, however, are corruptible. They can suffer a defect in their natural being, yet such a defect works to the advantage of another being. For, when one thing is corrupted, another comes into being. Likewise, in their proper actions they may fall short of the natural order, yet such a failure is balanced by the good which comes from it. Thus, it is evident that not even those things which appear to depart from the order of the primary rule do actually escape the power of the First Ruler. Even these corruptible bodies are perfectly subject to His power, just as they are created by God Himself.

7 Contemplating this fact, the Psalmist, being filled with the Holy Spirit, first describes for us the perfection of the First Ruler, in order to point out the divine rule to us: as a perfection of nature, by the use of the term “God”; as a perfection of power, by the use of the words, “great Lord” (suggesting that He has need of no other being for His power to produce His effect); and as a perfection of authority, by the use of the phrase, “a great King above all gods” (for even if there be many rulers, they are all nonetheless subject to His rule).

8 In the second place, he describes for us the manner of this rule. First, as regards those intellectual beings who are led by Him to their ultimate end, which is Himself, he uses this expression: “For the Lord will not cast off His people.” Next, in regard to corruptible beings which are not removed from the power of the First Ruler, even if they go astray sometimes in their own actions, he says: “For in His hands are all the ends of the earth.” Then, in regard to celestial bodies which exist above all the highest parts of the earth (that is, of corruptible bodies) and which always observe the right order of the divine rule, he says: “and the heights of the mountains are His.”

9 In the third place, he indicates the reason for this universal rule: the things created by God must also be ruled by Him. Thus it is that he says: “For the sea is His,” and so on.

10 Therefore, since we have treated of the perfection of the divine nature in Book One, and of the perfection of His power inasmuch as He is the Maker and Lord of all things in Book Two, there remains to be treated in this third Book His perfect authority or dignity, inasmuch as He is the End and Ruler of all things. So, this will be our order of procedure: first, we shall treat of Himself, according as He is the end of all things; second, of His universal rule, according as He governs every creature [64-110]; third, of His particular rule, according as He governs creatures possessed of understanding [111-163].

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