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Category: SAMT

A tour through Saint Thomas Aquinas’s Summa Contra Gentiles.

February 17, 2019 | No comments

Summary Against Modern Thought: God Is The Grease Of All Movement

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These past few chapters, including this one in particular, are the start of all science.


1 It is evident, next, that God is the cause enabling all operating agents to operate. In fact, every operating agent is a cause of being in some way, either of substantial or of accidental being. Now, nothing is a cause of being unless by virtue of its acting through the power of God, as we showed. Therefore, every operating agent acts through God’s power.

2 Again, every operation that results from a certain power is attributed causally to the thing which has given the power. For instance, the natural motion of heavy and light things results from their form, depending on whether they are heavy or light, and so the cause of their motion is said to be the generating agent that has given them the form. Now, every power in any agent is from God, as from a first principle of all perfection. Therefore, since every operation results from a power, the cause of every operation must be God.

Notes The cause of every operation at its base, at its first movement or change, he means.

3 Besides, it is obvious that every action which cannot continue after the influence of a certain agent has ceased results from that agent. For instance, the manifestation of colors could not continue if the sun’s action of illuminating the air were to cease, so there is no doubt that the sun is the cause of the manifestation of colors.

And the same thing appears in connection with violent motion, for it stops with the cessation of violence on the part of the impelling agent. But just as God has not only given being to things when they first began to exist, and also causes being in them as long as they exist, conserving things in being, as we have shown, so also has He not merely granted operative powers to them when they were originally created, but He always causes these powers in things. Hence, if this divine influence were to cease, every operation would cease. Therefore, every operation of a thing is traced back to Him as to its cause.

Notes This doesn’t account for inertia, obviously, but you get the idea.

4 Moreover, whatever agent applies active power to the doing of something, it is said to be the cause of that action. Thus, an artisan who applies the power of a natural thing to some action is said to be the cause of the action; for instance, a cook of the cooking which is done by means of fire. But every application of power to operation is originally and primarily made by God. For operative powers are applied to their proper operations by some movement of body or of soul.

Now, the first principle of both types of movement is God. Indeed, He is the first mover and is altogether incapable of being moved, as we shown above. Similarly, also, every movement of a will whereby Powers are applied to operation is reduced to God, as a first object of appetite and a first agent of willing. Therefore; every operation should be attributed to God, as to a first and principal agent.

5 Furthermore, in all agent causes arranged in an orderly way the subsequent causes must act through the power of the first cause. For instance, in the natural order of things, lower bodies act through the power of the celestial bodies; and, again, in the order of voluntary things, all lower artisans work in accord with the direction of the top craftsman.

Now, in the order of agent causes, God the first cause, as we showed in Book One [64]. And so, all lower agent causes act through His power. But the cause of an action is the one by whose power the action is done rather than the one who acts: the principal agent, for instance, rather than the instrument. Therefore, God is more especially the cause of every action than are the secondary agent causes.

Notes This argument may strike moderns as “unfair”, especially in its first part. Which shows how far we have fallen.

6 Again, every agent is ordered through his operation to an ultimate end, for either the operation itself is the end, or the thing that is made, that is, the product of the operation. Now, to order things to their end is the prerogative of God Himself, as we showed above. So, we have to say that every agent acts by the divine power. Therefore, He is the One Who is the cause of action for all things.

7 Hence it is said: “Lord, Thou hast wrought all our works in us” (Is. 26:12); and: “Without Me, you can do nothing” (John 15:5); and: “It is God Who works in us both to will and to accomplish according to His good will” (Phil. 2: 13). And for this reason, the products of nature are often attributed, in Scripture, to divine working, because it is He Who works in every agent operating naturally or voluntarily, as the text has it: “Have you not milked me as milk, and curdled me like cheese? You have clothed me with skin; You have put me together with bones and sinews” (Job 10:10-11); and in the Psalm (17:14): “The Lord thundered from heaven, and the Highest gave His voice: hail and coals of fire.”

February 10, 2019 | 2 Comments

Summary Against Modern Thought: God Makes Things Makers

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This chapter is mop up from the previous; dotted ‘i’s and the like. Review!


1 From this it is manifest that no lower agents give being except in so far as they act by divine power.

2 Indeed, a thing does not give being except in so far as it is an actual being. But God preserves things in being by His providence, as we showed. Therefore, it is as a result of divine power that a thing gives being.

3 Again, when several different agents are subordinated to one agent, the effect that is produced by their common action must be attributed to them as they are united in their participation in the motion and power of this agent. For several agents do not produce one result unless they are as one. It is clear, for example, that all the men in an army work to bring about victory, and they do this by virtue of being subordinated to the leader, whose proper product is victory. Now, we showed in Book One [13] that the first agent is God. So, since being is the common product of all agents, because every agent produces actual being, they must produce this effect because they are subordinated to the first agent and act through His power.

Notes Armies are not, of course, the same as they once were.

4 Besides, in the case of all agent causes that are ordered, that which is last in the process of generation and first in intention is the proper product of the primary agent. For instance, the form of a house, which is the proper product of the builder, appears later than the preparation of the cement, stones, and timbers, which are made by the lower workmen who come under the builder. Now, in every action, actual being is primarily intended, but is last in the process of generation. In fact, as soon as it is achieved, the agent’s action and the patient’s motion come to rest. Therefore, being is the proper product of the primary agent, that is, of God; and all things that give being do so because they act by God’s power.

5 Moreover, the ultimate in goodness and perfection among the things to which the power of a secondary agent extends is that which it can do by the power of the primary agent, for the perfection of the power of the secondary agent is due to the primary agent. Now, that which is most perfect of all effects is the act of being, for every nature or form is perfected by the fact that it is actual, and it is related to actual being as potency is to act. Therefore, the act of being is what secondary agents produce through the power of the primary agent.

6 Besides, the order of the effects follows the order of the causes. But the first among all effects is the act of being, since all other things are certain determinations of it. Therefore, being is the proper effect of the primary agent, and all other things produce being because they act through the power of the primary agent. Now, secondary agents, which are like particularizers and determinants of the primary agent’s action, produce as their proper effects other perfections which determine being.

7 Furthermore, that which is of a certain kind through its essence is the proper cause of what is of such a kind by participation. Thus, fire is the cause of all things that are afire. Now, God alone is actual being through His own essence, while other beings are actual beings through participation, since in God alone is actual being identical with His essence. Therefore, the being of every existing thing is His proper effect. And so, everything that brings something into actual being does so because it acts through God’s power.

8 Hence it is said: “God created, that all things might be” (Wis. 1:14). And in several texts of Scripture it is stated that God makes all things. Moreover, it is said in the Book on Causes that not even an intelligence gives being “unless in so far as it is divine,” that is; in so far as it acts through divine power.

February 3, 2019 | 2 Comments

Summary Against Modern Thought: God Preserves All Things In Being

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Being didn’t happen for no reason, and the so-called laws of physics, or whatever is being claimed to be at base, such as quantum “fluctuations”, cannot account for themselves.


1 Now, from the fact that God rules things by His providence it follows that He preserves them in being.

2 Indeed, everything whereby things attain their end pertains to the governance of these things. For things are said to be ruled or governed by virtue of their being ordered to their end. Now, things are ordered to the ultimate end which God intends, that is, divine goodness, not only by the fact that they perform their operations, but also by the fact that they exist, since, to the extent that they exist, they bear the likeness of divine goodness which is the end for things, as we showed above. Therefore, it pertains to divine providence that things are preserved in being.

3 Again, the same principle must be the cause of a thing and of its preservation, for the preservation of a thing is nothing but the continuation of its being. Now, we showed above that God, through His understanding, and will, is the cause of being for all things. Therefore, He preserves all things in being through His intellect and will.

4 Besides, no particular univocal agent can be the unqualified cause of its species; for instance, this individual man cannot be the cause of the human species, for he would then be the cause of every man, and, consequently, of himself—which is impossible. But this individual man is the cause, properly speaking, of that individual man.

Now, this man exists because human nature is present in this matter, which is the principle of individuation. So, this man is not the cause of a man, except in the sense that he is the cause of a human form coming to be in this matter. This is to be the principle of the generation of an individual man. So, it is apparent that neither this man, nor any other univocal agent in nature, is the cause of anything except the generation of this or that individual thing. Now, there must be some proper agent cause of the human species itself; its composition shows this, and also the ordering of its parts, which is uniform in all cases unless it be accidentally impeded. And the same reasoning applies to all the other species of natural things.

Now, this cause is God, either mediately or immediately. For we have shown that He is the first cause of all things. So, He must stand in regard to the species of things as the individual generating agent in nature does to generation, of which he is the direct cause. But generation ceases as soon as the operation of the generative agent ceases. Therefore, all the species of things would also cease as soon as the divine operation ceased. So, He preserves things in being through His operation.

Notes What this means for evolution, especially of man, is obvious.

5 Moreover, though motion may occur for any existing thing, motion is apart from the being of the thing. Now, nothing corporeal, unless it be moved, is the cause of anything, for no body acts unless by motion, as Aristotle proves. Therefore, no body is the cause of the being of anything, in so far as it is being, but it is the cause of its being moved toward being, that is, of the thing’s becoming.

Now, the being of any thing is participated being, since no thing is its own act of being, except God, as we proved above. And thus, God Himself, Who is His own act of being, must be primarily and essentially the cause of every being. So, divine operation is related to the being of things as the motion of a corporeal mover is to the becoming and passive movement of the things that are made or moved. Now, it is impossible for the becoming and passive movement of a thing to continue if the motion of the mover cease. Therefore, it is impossible for the being of a thing to continue except through divine operation.

6 Furthermore, just as art work presupposes a work of nature, so does a work of nature presuppose the work of God the creator. In fact, the material for art products comes from nature, while that of natural products comes through creation by God. Moreover, art objects are preserved in being by the power of natural things; a home, for instance, by the solidity of its stories. Therefore, all natural things are preserved in being by nothing other than the power of God.

7 Again, the impression of an agent does not continue in the product, if the agent’s action ceases, unless the impression be converted into the nature of the product. Indeed, the forms of things generated, and their properties, remain in them after generation until the end, since they become natural to them. And likewise, habits are difficult to change because they are turned into a nature. But dispositions and passions, whether of the body or soul, endure for a little while after the action of the agent, but not forever, since they are present in a state transitional to nature.

Now, whatever belongs to the nature of a higher type of being does not last at all after the action of the agent; light, for instance, does not continue in a diaphanous body when the source of light has gone away. Now, to be is not the nature or essence of any created thing, but only of God, as we showed in Book One [22]. Therefore, no thing can remain in being if divine operation cease.

8 Furthermore, there are two positions regarding the origin of things: one, from faith, holding that things have been brought into being by God, at the beginning; and the position of certain philosophers, that things have emanated from God eternally. Now, in either position one has to say that things are preserved in being by God. For, if things are brought into being by God, after they were not existing, then the being of things, and similarly their non-being, must result from the divine will; for He has permitted things not to be, when He so willed; and He made things to be, when He so willed. Hence, they exist just as long as He wills them to be. Therefore, His will is the preserver of things.

But, if things have eternally emanated from God, we cannot give a time or instant at which they first flowed forth from God. So, either they never were produced by God, or their being is always flowing forth from God as long as they exist. Therefore, He preserves things in being by His operation.

9 Hence it is said: “Upholding all things by the word of His Power” (Heb. 1:3). And Augustine says: “The power of the Creator, and the strength of the Omnipotent and All-sustaining is the cause of the subsistence of every creature. And, if this power were ever to cease its ruling of the things which have been created, their species would at once come to an end, and all nature would collapse. For the situation is not like that of a man who has built a house and has then gone away, and, while he is not working and is absent, his work stands. For, if God were to withdraw His rule from it, the world could not stand, even for the flick of an eye.”

Notes A sobering thought and a hint, as we believe Peter, in what is to come. And also a proof that a physics which ignores the reason for physics, is a benighted physics.

10 Now, by this conclusion the position of the exponents of the Law of the Moors is refuted, for, in order to be able to maintain that the world needs God’s preservation, they took the view that all forms are accidents, and that no accident endures through two instants.

So that, in this view, the informing of things would be in continuous process, as if a thing would not need an agent cause except while in the process of becoming. Hence, also, some of these people are said to claim that indivisible bodies (out of which, they say, all substances are composed and which alone, according to them, possess stability) could last for about an hour if God were to withdraw His governance from things. Also, some of them say that a thing could not even cease to be unless God caused in it the accident of “cessation.” Now, all these views are clearly absurd.

Notes Amen.

January 27, 2019 | 2 Comments

Summary Against Modern Thought: God’s In Charge, And You’re Not

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It will come as no surprise that if God is God, then He’s in charge.


1 From the points that have been set forth we have adequately established that God is the end of all things. The next possible conclusion from this is that He governs, or rules, the whole of things by His providence.

2 Whenever certain things are ordered to a definite end they all come under the control of the one to whom the end primarily belongs. This is evident in an army: all divisions of an army and their functions are ordered to the commander’s good as an ultimate end, and this is victory. And for this reason it is the function of the commander to govern the whole army.

Likewise, an art which is concerned with the end commands and makes the laws for an art I concerned with means to the end. Thus, the art of civil government commands that of the military; the military commands the equestrian; and the art of navigation commands that of shipbuilding. So, since all things are ordered to divine goodness as an end, as we showed, it follows that God, to Whom this goodness primarily belongs, as something substantially possessed and known and loved, must be the governor of all things.

3 Again, whoever makes a thing for the sake of an end may use the thing for that end. Now, we showed above that all things possessing being in any way whatever are God’s products, and also that God makes all things for an end which is Himself. Therefore, He uses all things by directing them to their end. Now, this is to govern. So, God is the governor of all things through His providence.

Notes “[W]hoever makes a thing for the sake of an end may use the thing for that end.” Unless under coercion.

4 Besides, we have shown that God is the first unmoved mover. The first mover does not move fewer things, but more, than the secondary movers, for the latter do not move other things without the first. Now, all things that are moved are so moved because of the end, as we showed above. So, God moves all things to their ends, and He does so through His understanding, for we have shown above that He does not act through a necessity of His nature, but through understanding and will.

Now, to rule or govern by providence is simply to move things toward an end through understanding. Therefore, God by His providence governs and rules all things that are moved toward their end, whether they be moved corporeally, or spiritually as one who desires is moved by an object of desire.

5 Moreover, that natural bodies are moved and made to operate for an end, even though they do not know their end, was proved by the fact that what happens to them is always, or often, for the best; and, if their workings resulted from art, they would not be done differently.

But it is impossible for things that do not know their end to work for that end, and to reach that end in an orderly way, unless they are moved by someone possessing knowledge of the end, as in the case of the arrow directed to the target by the archer. So, the whole working of nature must be ordered by some sort of knowledge. And this, in fact, must lead back to God, either mediately or immediately, since every lower art and type of knowledge must get its principles from a higher one, as we also see in the speculative and operative sciences. Therefore, God governs the world by His providence.

6 Furthermore, things that are different in their natures do not come together into one order unless they are gathered into a unit by one ordering agent. But in the whole of reality things are distinct and possessed of contrary natures; yet all come together in one order, and while some things make use of the actions of others, some are also helped or commanded by others. Therefore, there must be one orderer and governor of the whole of things.

7 Moreover, it is not possible to give an explanation, based on natural necessity, for the apparent motions of celestial bodies, since some of them have more motions than others, and altogether incompatible ones. So, there must be an ordering of their motions by some providence, and, consequently, of the motions and workings of all lower things that are controlled by their motions.

8 Besides, the nearer a thing is to its cause, the more does it participate in its influence. Hence, if some perfection is more perfectly participated by a group of things the more they approach a certain object, then this is an indication that this object is the cause of the perfection which is participated in various degrees. For instance, if certain things become hotter as they come nearer to fire, this is an indication that fire is the cause of heat.

Now, things are found to be more perfectly ordered the nearer they are to God. For, in the lower types of bodies, which are very far away from God in the dissimilarity of their natures, there is sometimes found to be a falling away from the regular course of nature, as in the case of monstrosities and other chance events; but this never happens in the case of the celestial bodies, though they are somewhat mutable, and it does not occur among separate intellectual substances. Therefore, it is plain that God is the cause of the whole order of things. So, He is the governor of the whole universe of reality through His providence.

Notes This: “an indication that fire is the cause of heat”, which of course is not a proof, unless that indication is joined to induction, which the proof becomes complete. By “chance” he means unpredictable.

9 Furthermore, as we proved above, God brings all things into being, not from the necessity of His nature, but by understanding and will. Now, there can be no other ultimate end for His understanding and will than His goodness, that is, to communicate it to things, as is clear from what has been established. But things participate in the divine goodness to the extent that they are good, by way of likeness.

Now, that which is the greatest good in caused things is the good of the order of the universe; for it is most perfect, as the Philosopher says. With this, divine Scripture is also in agreement, for it is said in Genesis (1:31): “God saw all the things He had made, and they were very good,” while He simply said of the individual works, that “they were good.” So, the good of the order of things caused by God is what is chiefly willed and caused by God. Now, to govern things is nothing but to impose order on them. Therefore, God Himself governs all things by His understanding and will.

10 Moreover, any agent intending an end is more concerned about what is nearer to the ultimate end, because this nearer thing is also an end for other things. Now, the ultimate end of the divine will is His goodness, and the nearest thing to this latter, among created things, is the good of the order of the whole universe, since every particular good of this or that thing is ordered to it as to an end (just as the less perfect is ordered to what is more perfect); and so, each part is found to be for the sake of its whole. Thus, among created things, what God cares for most is the order of the universe. Therefore, He is its governor.

11 Again, every created thing attains its ultimate perfection through its proper operation, for the ultimate end and the perfection of a thing must be either its operation or the term or product of its operation. Of course, the form, by virtue of which the thing exists, is its first perfection, as is evident from Book II of On the Soul [1: 412a 28].

But the order of caused things, according to the distinction of their natures and levels, proceeds from divine Wisdom, as we showed in Book Two. So also does the order of their operations, whereby caused things draw nearer to their ultimate end. Now, to order the actions of certain things toward their end is to govern them. Therefore, God provides governance and regulation for things by the providence of His wisdom.

Notes Modernity, fully embracing nominalism, which is the religion of man, does not believe things have a proper order, except for the supremacy of man’s will.

12 Hence it is that Sacred Scripture proclaims God as Lord and King, according to the text of the Psalm (99:2): “The Lord, He is God”; and again: “God is the King of all the earth” (Ps. 46:8); for it is the function of the king and lord to rule and govern those subject to their command. And so, Sacred Scripture attributes the course of things to divine decree: “Who commands the sun, and it rises not, and shuts up the stars, as it were under a seal” (Job 9:7); and also in the Psalm (10:6): “He has made a decree and it shall not pass away.”

13 Now, by this conclusion the error of the ancient philosophers of nature is refuted, for they said that all things come about as a result of material necessity, the consequence of which would be that all things happen by chance and not from the order of providence.