Summa Th. I EN Qu.46 a.2
Objection: 1. It would seem that it is not an article of faith but a demonstrable conclusion that the world began. For everything that is made has a beginning of its duration. But it can be proved demonstratively that God is the effective cause of the world; indeed this is asserted by the more approved philosophers. Therefore it can be demonstratively proved that the world began.
2. Further, if it is necessary to say that the world was made by God, it must therefore have been made from nothing or from something. But it was not made from something; otherwise the matter of the world would have preceded the world; against which are the arguments of Aristotle (De Coelo i), who held that heaven was ungenerated. Therefore it must be said that the world was made from nothing; and thus it has being after not being. Therefore it must have begun.
3. Further, everything which works by intellect works from some principle, as appears in all kinds of craftsmen. But God acts by intellect: therefore His work has a principle. The world, therefore, which is His effect, did not always exist.
4. Further, it appears manifestly that certain arts have developed, and certain countries have begun to be inhabited at some fixed time. But this would not be the case if the world had been always. Therefore it is manifest that the world did not always exist.
5. Further, it is certain that nothing can be equal to God. But if the world had always been, it would be equal to God in duration. Therefore it is certain that the world did not always exist.
6. Further, if the world always was, the consequence is that infinite days preceded this present day. But it is impossible to pass through an infinite medium. Therefore we should never have arrived at this present day; which is manifestly false.
7. Further, if the world was eternal, generation also was eternal. Therefore one man was begotten of another in an infinite series. But the father is the efficient cause of the son (Phys. ii, text 5). Therefore in efficient causes there could be an infinite series, which is disproved (Metaph. ii, text 5).
8. Further, if the world and generation always were, there have been an infinite number of men. But man's soul is immortal: therefore an infinite number of human souls would actually now exist, which is impossible. Therefore it can be known with certainty that the world began, and not only is it known by faith.
On the contrary The articles of faith cannot be proved demonstratively, because faith is of things "that appear not" (He 11,1). But that God is the Creator of the world: hence that the world began, is an article of faith; for we say, "I believe in one God," etc. And again, Gregory says (Hom. i in Ezech.), that Moses prophesied of the past, saying, "In the beginning God created heaven and earth": in which words the newness of the world is stated. Therefore the newness of the world is known only by revelation; and therefore it cannot be proved demonstratively.
I answer that By faith alone do we hold, and by no demonstration can it be proved, that the world did not always exist, as was said above of the mystery of the Trinity (Question , Article ). The reason of this is that the newness of the world cannot be demonstrated on the part of the world itself. For the principle of demonstration is the essence of a thing. Now everything according to its species is abstracted from "here" and "now"; whence it is said that universals are everywhere and always. Hence it cannot be demonstrated that man, or heaven, or a stone were not always. Likewise neither can it be demonstrated on the part of the efficient cause, which acts by will. For the will of God cannot be investigated by reason, except as regards those things which God must will of necessity; and what He wills about creatures is not among these, as was said above (Question , Article ). But the divine will can be manifested by revelation, on which faith rests. Hence that the world began to exist is an object of faith, but not of demonstration or science. And it is useful to consider this, lest anyone, presuming to demonstrate what is of faith, should bring forward reasons that are not cogent, so as to give occasion to unbelievers to laugh, thinking that on such grounds we believe things that are of faith.
Reply to Objection: 1. As Augustine says (De Civ. Dei xi, 4), the opinion of philosophers who asserted the eternity of the world was twofold. For some said that the substance of the world was not from God, which is an intolerable error; and therefore it is refuted by proofs that are cogent. Some, however, said that the world was eternal, although made by God. For they hold that the world has a beginning, not of time, but of creation, so that in a certain hardly intelligible way it was always made. "And they try to explain their meaning thus (De Civ. Dei x, 31): for as, if the foot were always in the dust from eternity, there would always be a footprint which without doubt was caused by him who trod on it, so also the world always was, because its Maker always existed." To understand this we must consider that the efficient cause, which acts by motion, of necessity precedes its effect in time; because the effect is only in the end of the action, and every agent must be the principle of action. But if the action is instantaneous and not successive, it is not necessary for the maker to be prior to the thing made in duration as appears in the case of illumination. Hence they say that it does not follow necessarily if God is the active cause of the world, that He should be prior to the world in duration; because creation, by which He produced the world, is not a successive change, as was said above (Question , Article ).
2. Those who would say that the world was eternal, would say that the world was made by God from nothing, not that it was made after nothing, according to what we understand by the word creation, but that it was not made from anything; and so also some of them do not reject the word creation, as appears from Avicenna (Metaph. ix, text 4).
3. This is the argument of Anaxagoras (as quoted in Phys. viii, text 15). But it does not lead to a necessary conclusion, except as to that intellect which deliberates in order to find out what should be done, which is like movement. Such is the human intellect, but not the divine intellect (Question , Articles ,12).
4. Those who hold the eternity of the world hold that some region was changed an infinite number of times, from being uninhabitable to being inhabitable and "vice versa," and likewise they hold that the arts, by reason of various corruptions and accidents, were subject to an infinite variety of advance and decay. Hence Aristotle says (Meteor. i), that it is absurd from such particular changes to hold the opinion of the newness of the whole world.
5. Even supposing that the world always was, it would not be equal to God in eternity, as Boethius says (De Consol. v, 6); because the divine Being is all being simultaneously without succession; but with the world it is otherwise.
6. Passage is always understood as being from term to term. Whatever bygone day we choose, from it to the present day there is a finite number of days which can be passed through. The objection is founded on the idea that, given two extremes, there is an infinite number of mean terms.
7. In efficient causes it is impossible to proceed to infinity "per se"---thus, there cannot be an infinite number of causes that are "per se" required for a certain effect; for instance, that a stone be moved by a stick, the stick by the hand, and so on to infinity. But it is not impossible to proceed to infinity "accidentally" as regards efficient causes; for instance, if all the causes thus infinitely multiplied should have the order of only one cause, their multiplication being accidental, as an artificer acts by means of many hammers accidentally, because one after the other may be broken. It is accidental, therefore, that one particular hammer acts after the action of another; and likewise it is accidental to this particular man as generator to be generated by another man; for he generates as a man, and not as the son of another man. For all men generating hold one grade in efficient causes---viz. the grade of a particular generator. Hence it is not impossible for a man to be generated by man to infinity; but such a thing would be impossible if the generation of this man depended upon this man, and on an elementary body, and on the sun, and so on to infinity.
8. Those who hold the eternity of the world evade this reason in many ways. For some do not think it impossible for there to be an actual infinity of souls, as appears from the Metaphysics of Algazel, who says that such a thing is an accidental infinity. But this was disproved above (Question , Article ). Some say that the soul is corrupted with the body. And some say that of all souls only one will remain. But others, as Augustine says [*Serm. xiv, De Temp. 4,5; De Haeres., haeres. 46; De Civ. Dei xii. 13], asserted on this account a circuit of souls---viz. that souls separated from their bodies return again thither after a course of time; a fuller consideration of which matters will be given later (Question , Article ; Question , Article ). But be it noted that this argument considers only a particular case. Hence one might say that the world was eternal, or least some creature, as an angel, but not man. But we are considering the question in general, as to whether any creature can exist from eternity.
Objection: 1. It would seem that the creation of things was not in the beginning of time. For whatever is not in time, is not of any part of time. But the creation of things was not in time; for by the creation the substance of things was brought into being; and time does not measure the substance of things, and especially of incorporeal things. Therefore creation was not in the beginning of time.
2. Further, the Philosopher proves (Phys. vi, text 40) that everything which is made, was being made; and so to be made implies a "before" and "after." But in the beginning of time, since it is indivisible, there is no "before" and "after." Therefore, since to be created is a kind of "being made," it appears that things were not created in the beginning of time.
3. Further, even time itself is created. But time cannot be created in the beginning of time, since time is divisible, and the beginning of time is indivisible. Therefore, the creation of things was not in the beginning of time.
On the contrary It is said (Gn 1,1): "In the beginning God created heaven and earth."
I answer that The words of Genesis, "In the beginning God created heaven and earth," are expounded in a threefold sense in order to exclude three errors. For some said that the world always was, and that time had no beginning; and to exclude this the words "In the beginning" are expounded---viz. "of time." And some said that there are two principles of creation, one of good things and the other of evil things, against which "In the beginning" is expounded---"in the Son." For as the efficient principle is appropriated to the Father by reason of power, so the exemplar principle is appropriated to the Son by reason of wisdom, in order that, as it is said (Ps 103,24), "Thou hast made all things in wisdom," it may be understood that God made all things in the beginning---that is, in the Son; according to the word of the Apostle (Col 1,16), "In Him"---viz. the Son---"were created all things." But others said that corporeal things were created by God through the medium of spiritual creation; and to exclude this it is expounded thus: "In the beginning"---i.e. before all things---"God created heaven and earth." For four things are stated to be created together---viz. the empyrean heaven, corporeal matter, by which is meant the earth, time, and the angelic nature.
Reply to Objection: 1. Things are said to be created in the beginning of time, not as if the beginning of time were a measure of creation, but because together with time heaven and earth were created.
2. This saying of the Philosopher is understood "of being made" by means of movement, or as the term of movement. Because, since in every movement there is "before" and "after," before any one point in a given movement---that is, whilst anything is in the process of being moved and made, there is a "before" and also an "after," because what is in the beginning of movement or in its term is not in "being moved." But creation is neither movement nor the term of movement, as was said above (Question , Articles ,3). Hence a thing is created in such a way that it was not being created before.
3. Nothing is made except as it exists. But nothing exists of time except "now." Hence time cannot be made except according to some "now"; not because in the first "now" is time, but because from it time begins.
After considering the production of creatures, we come to the consideration of the distinction of things. This consideration will be threefold---first, of the distinction of things in general; secondly, of the distinction of good and evil; thirdly, of the distinction of the spiritual and corporeal creature.
Under the first head, there are three points of inquiry:
(1) The multitude or distinction of things.
(2) Their inequality.
(3) The unity of the world.
Objection: 1. It would seem that the multitude and distinction of things does not come from God. For one naturally always makes one. But God is supremely one, as appears from what precedes (Question , Article ). Therefore He produces but one effect.
2. Further, the representation is assimilated to its exemplar. But God is the exemplar cause of His effect, as was said above (Question , Article ). Therefore, as God is one, His effect is one only, and not diverse.
3. Further, the means are proportional to the end. But the end of the creation is one---viz. the divine goodness, as was shown above (Question , Article ). Therefore the effect of God is but one.
On the contrary It is said (Gn 1,4 Gn 1,7) that God "divided the light from the darkness," and "divided waters from waters." Therefore the distinction and multitude of things is from God.
I answer that The distinction of things has been ascribed to many causes. For some attributed the distinction to matter, either by itself or with the agent. Democritus, for instance, and all the ancient natural philosophers, who admitted no cause but matter, attributed it to matter alone; and in their opinion the distinction of things comes from chance according to the movement of matter. Anaxagoras, however, attributed the distinction and multitude of things to matter and to the agent together; and he said that the intellect distinguishes things by extracting what is mixed up in matter.
But this cannot stand, for two reasons. First, because, as was shown above (Question , Article ), even matter itself was created by God. Hence we must reduce whatever distinction comes from matter to a higher cause. Secondly, because matter is for the sake of the form, and not the form for the matter, and the distinction of things comes from their proper forms. Therefore the distinction of things is not on account of the matter; but rather, on the contrary, created matter is formless, in order that it may be accommodated to different forms.
Others have attributed the distinction of things to secondary agents, as did Avicenna, who said that God by understanding Himself, produced the first intelligence; in which, forasmuch as it was not its own being, there is necessarily composition of potentiality and act, as will appear later (Question , Article ). And so the first intelligence, inasmuch as it understood the first cause, produced the second intelligence; and in so far as it understood itself as in potentiality it produced the heavenly body, which causes movement, and inasmuch as it understood itself as having actuality it produced the soul of the heavens.
But this opinion cannot stand, for two reasons. First, because it was shown above (Question , Article ) that to create belongs to God alone, and hence what can be caused only by creation is produced by God alone---viz. all those things which are not subject to generation and corruption. Secondly, because, according to this opinion, the universality of things would not proceed from the intention of the first agent, but from the concurrence of many active causes; and such an effect we can describe only as being produced by chance. Therefore, the perfection of the universe, which consists of the diversity of things, would thus be a thing of chance, which is impossible.
Hence we must say that the distinction and multitude of things come from the intention of the first agent, who is God. For He brought things into being in order that His goodness might be communicated to creatures, and be represented by them; and because His goodness could not be adequately represented by one creature alone, He produced many and diverse creatures, that what was wanting to one in the representation of the divine goodness might be supplied by another. For goodness, which in God is simple and uniform, in creatures is manifold and divided and hence the whole universe together participates the divine goodness more perfectly, and represents it better than any single creature whatever.
And because the divine wisdom is the cause of the distinction of things, therefore Moses said that things are made distinct by the word of God, which is the concept of His wisdom; and this is what we read in Gn 1,3-4: "God said: Be light made . . . And He divided the light from the darkness."
Reply to Objection: 1. The natural agent acts by the form which makes it what it is, and which is only one in one thing; and therefore its effect is one only. But the voluntary agent, such as God is, as was shown above (Question , Article ), acts by an intellectual form. Since, therefore, it is not against God's unity and simplicity to understand many things, as was shown above (Question , Article ), it follows that, although He is one, He can make many things.
2. This reason would apply to the representation which reflects the exemplar perfectly, and which is multiplied by reason of matter only; hence the uncreated image, which is perfect, is only one. But no creature represents the first exemplar perfectly, which is the divine essence; and, therefore, it can be represented by many things. Still, according as ideas are called exemplars, the plurality of ideas corresponds in the divine mind to the plurality of things.
3. In speculative things the medium of demonstration, which demonstrates the conclusion perfectly, is one only; whereas probable means of proof are many. Likewise when operation is concerned, if the means be equal, so to speak, to the end, one only is sufficient. But the creature is not such a means to its end, which is God; and hence the multiplication of creatures is necessary.
Objection: 1. It would seem that the inequality of things is not from God. For it belongs to the best to produce the best. But among things that are best, one is not greater than another. Therefore, it belongs to God, Who is the Best, to make all things equal.
2. Further, equality is the effect of unity (Metaph. v, text 20). But God is one. Therefore, He has made all things equal.
3. Further, it is the part of justice to give unequal to unequal things. But God is just in all His works. Since, therefore, no inequality of things is presupposed to the operation whereby He gives being to things, it seems that He has made all things equal.
On the contrary It is said (Si 33,7): "Why does one day excel another, and one light another, and one year another year, one sun another sun? [Vulg.: 'when all come of the sun']. By the knowledge of the Lord they were distinguished."
I answer that When Origen wished to refute those who said that the distinction of things arose from the contrary principles of good and evil, he said that in the beginning all things were created equal by God. For he asserted that God first created only the rational creatures and all equal; and that inequality arose in them from free-will, some being turned to God more and some less, and others turned more and others less away from God. And so those rational creatures which were turned to God by free-will, were promoted to the order of angels according to the diversity of merits. And those who were turned away from God were bound down to bodies according to the diversity of their sin; and he said this was the cause of the creation and diversity of bodies. But according to this opinion, it would follow that the universality of bodily creatures would not be the effect of the goodness of God as communicated to creatures, but it would be for the sake of the punishment of sin, which is contrary to what is said: "God saw all the things that He had made, and they were very good" (Gn 1,31). And, as Augustine says (De Civ. Dei ii, 3): "What can be more foolish than to say that the divine Architect provided this one sun for the one world, not to be an ornament to its beauty, nor for the benefit of corporeal things, but that it happened through the sin of one soul; so that, if a hundred souls had sinned, there would be a hundred suns in the world?"
Therefore it must be said that as the wisdom of God is the cause of the distinction of things, so the same wisdom is the cause of their inequality. This may be explained as follows. A twofold distinction is found in things; one is a formal distinction as regards things differing specifically; the other is a material distinction as regards things differing numerically only. And as the matter is on account of the form, material distinction exists for the sake of the formal distinction. Hence we see that in incorruptible things there is only one individual of each species, forasmuch as the species is sufficiently preserved in the one; whereas in things generated and corruptible there are many individuals of one species for the preservation of the species. Whence it appears that formal distinction is of greater consequence than material. Now, formal distinction always requires inequality, because as the Philosopher says (Metaph. viii, 10), the forms of things are like numbers in which species vary by addition or subtraction of unity. Hence in natural things species seem to be arranged in degrees; as the mixed things are more perfect than the elements, and plants than minerals, and animals than plants, and men than other animals; and in each of these one species is more perfect than others. Therefore, as the divine wisdom is the cause of the distinction of things for the sake of the perfection of the universe, so it is the cause of inequality. For the universe would not be perfect if only one grade of goodness were found in things.
Reply to Objection: 1. It is part of the best agent to produce an effect which is best in its entirety; but this does not mean that He makes every part of the whole the best absolutely, but in proportion to the whole; in the case of an animal, for instance, its goodness would be taken away if every part of it had the dignity of an eye. Thus, therefore, God also made the universe to be best as a whole, according to the mode of a creature; whereas He did not make each single creature best, but one better than another. And therefore we find it said of each creature, "God saw the light that it was good" (Gn 1,4); and in like manner of each one of the rest. But of all together it is said, "God saw all the things that He had made, and they were very good" (Gn 1,31).
2. The first effect of unity is equality; and then comes multiplicity; and therefore from the Father, to Whom, according to Augustine (De Doctr. Christ. i, 5), is appropriated unity, the Son proceeds to Whom is appropriated equality, and then from Him the creature proceeds, to which belongs inequality; but nevertheless even creatures share in a certain equality---namely, of proportion.
3. This is the argument that persuaded Origen: but it holds only as regards the distribution of rewards, the inequality of which is due to unequal merits. But in the constitution of things there is no inequality of parts through any preceding inequality, either of merits or of the disposition of the matter; but inequality comes from the perfection of the whole. This appears also in works done by art; for the roof of a house differs from the foundation, not because it is made of other material; but in order that the house may be made perfect of different parts, the artificer seeks different material; indeed, he would make such material if he could.
Objection: 1. It would seem that there is not only one world, but many. Because, as Augustine says (Questions. 83, qu. 46), it is unfitting to say that God has created things without a reason. But for the same reason He created one, He could create many, since His power is not limited to the creation of one world; but rather it is infinite, as was shown above (Question , Article ). Therefore God has produced many worlds.
2. Further, nature does what is best and much more does God. But it is better for there to be many worlds than one, because many good things are better than a few. Therefore many worlds have been made by God.
3. Further, everything which has a form in matter can be multiplied in number, the species remaining the same, because multiplication in number comes from matter. But the world has a form in matter. Thus as when I say "man" I mean the form, and when I say "this man," I mean the form in matter; so when we say "world," the form is signified, and when we say "this world," the form in the matter is signified. Therefore there is nothing to prevent the existence of many worlds.
On the contrary It is said (Jn 1,10): "The world was made by Him," where the world is named as one, as if only one existed.
I answer that The very order of things created by God shows the unity of the world. For this world is called one by the unity of order, whereby some things are ordered to others. But whatever things come from God, have relation of order to each other, and to God Himself, as shown above (Question , Article ; Question , Article ). Hence it must be that all things should belong to one world. Therefore those only can assert that many worlds exist who do not acknowledge any ordaining wisdom, but rather believe in chance, as Democritus, who said that this world, besides an infinite number of other worlds, was made from a casual concourse of atoms.
Reply to Objection: 1. This reason proves that the world is one because all things must be arranged in one order, and to one end. Therefore from the unity of order in things Aristotle infers (Metaph. xii, text 52) the unity of God governing all; and Plato (Tim.), from the unity of the exemplar, proves the unity of the world, as the thing designed.
2. No agent intends material plurality as the end forasmuch as material multitude has no certain limit, but of itself tends to infinity, and the infinite is opposed to the notion of end. Now when it is said that many worlds are better than one, this has reference to material order. But the best in this sense is not the intention of the divine agent; forasmuch as for the same reason it might be said that if He had made two worlds, it would be better if He had made three; and so on to infinite.
3. The world is composed of the whole of its matter. For it is not possible for there to be another earth than this one, since every earth would naturally be carried to this central one, wherever it was. The same applies to the other bodies which are part of the world.
We must now consider the distinction of things in particular; and firstly the distinction of good and evil; and then the distinction of the spiritual and corporeal creatures.
Concerning the first, we inquire into evil and its cause.
Concerning evil, six points are to be considered:
(1) Whether evil is a nature?
(2) Whether evil is found in things?
(3) Whether good is the subject of evil?
(4) Whether evil totally corrupts good?
(5) The division of evil into pain and fault.
(6) Whether pain, or fault, has more the nature of evil?
Objection: 1. It would seem that evil is a nature. For every genus is a nature. But evil is a genus; for the Philosopher says (Praedic. x) that "good and evil are not in a genus, but are genera of other things." Therefore evil is a nature.
2. Further, every difference which constitutes a species is a nature. But evil is a difference constituting a species of morality; for a bad habit differs in species from a good habit, as liberality from illiberality. Therefore evil signifies a nature.
3. Further, each extreme of two contraries is a nature. But evil and good are not opposed as privation and habit, but as contraries, as the Philosopher shows (Praedic. x) by the fact that between good and evil there is a medium, and from evil there can be a return to good. Therefore evil signifies a nature.
4. Further, what is not, acts not. But evil acts, for it corrupts good. Therefore evil is a being and a nature.
5. Further, nothing belongs to the perfection of the universe except what is a being and a nature. But evil belongs to the perfection of the universe of things; for Augustine says (Enchir. 10,11) that the "admirable beauty of the universe is made up of all things. In which even what is called evil, well ordered and in its place, is the eminent commendation of what is good." Therefore evil is a nature.
On the contrary Dionysius says (Div. Nom. iv), "Evil is neither a being nor a good."
I answer that One opposite is known through the other, as darkness is known through light. Hence also what evil is must be known from the nature of good. Now, we have said above that good is everything appetible; and thus, since every nature desires its own being and its own perfection, it must be said also that the being and the perfection of any nature is good. Hence it cannot be that evil signifies being, or any form or nature. Therefore it must be that by the name of evil is signified the absence of good. And this is what is meant by saying that "evil is neither a being nor a good." For since being, as such, is good, the absence of one implies the absence of the other.
Reply to Objection: 1. Aristotle speaks there according to the opinion of Pythagoreans, who thought that evil was a kind of nature; and therefore they asserted the existence of the genus of good and evil. For Aristotle, especially in his logical works, brings forward examples that in his time were probable in the opinion of some philosophers. Or, it may be said that, as the Philosopher says (Metaph. iv, text 6), "the first kind of contrariety is habit and privation," as being verified in all contraries; since one contrary is always imperfect in relation to another, as black in relation to white, and bitter in relation to sweet. And in this way good and evil are said to be genera not simply, but in regard to contraries; because, as every form has the nature of good, so every privation, as such, has the nature of evil.
2. Good and evil are not constitutive differences except in morals, which receive their species from the end, which is the object of the will, the source of all morality. And because good has the nature of an end, therefore good and evil are specific differences in moral things; good in itself, but evil as the absence of the due end. Yet neither does the absence of the due end by itself constitute a moral species, except as it is joined to the undue end; just as we do not find the privation of the substantial form in natural things, unless it is joined to another form. Thus, therefore, the evil which is a constitutive difference in morals is a certain good joined to the privation of another good; as the end proposed by the intemperate man is not the privation of the good of reason, but the delight of sense without the order of reason. Hence evil is not a constitutive difference as such, but by reason of the good that is annexed.
3. This appears from the above. For the Philosopher speaks there of good and evil in morality. Because in that respect, between good and evil there is a medium, as good is considered as something rightly ordered, and evil as a thing not only out of right order, but also as injurious to another. Hence the Philosopher says (Ethic. iv, i) that a "prodigal man is foolish, but not evil." And from this evil in morality, there may be a return to good, but not from any sort of evil, for from blindness there is no return to sight, although blindness is an evil.
4. A thing is said to act in a threefold sense. In one way, formally, as when we say that whiteness makes white; and in that sense evil considered even as a privation is said to corrupt good, forasmuch as it is itself a corruption or privation of good. In another sense a thing is said to act effectively, as when a painter makes a wall white. Thirdly, it is said in the sense of the final cause, as the end is said to effect by moving the efficient cause. But in these two ways evil does not effect anything of itself, that is, as a privation, but by virtue of the good annexed to it. For every action comes from some form; and everything which is desired as an end, is a perfection. And therefore, as Dionysius says (Div. Nom. iv): "Evil does not act, nor is it desired, except by virtue of some good joined to it: while of itself it is nothing definite, and beside the scope of our will and intention."
5. As was said above, the parts of the universe are ordered to each other, according as one acts on the other, and according as one is the end and exemplar of the other. But, as was said above, this can only happen to evil as joined to some good. Hence evil neither belongs to the perfection of the universe, nor does it come under the order of the same, except accidentally, that is, by reason of some good joined to it.
Summa Th. I EN Qu.46 a.2