Summa Theologica, Part I (Prima Pars) From the Complete...

Having considered the creation of things and their distinction, we now consider in the third place the government thereof, and (1) the government of things in general; (2) in particular, the effects of this government. Under the first head there are eight points of inquiry:

Objection 1: It would seem that the world is not governed by anyone. For it belongs to those things to be governed, which move or work for an end. But natural things which make up the greater part of the world do not move, or work for an end; for they have no knowledge of their end. Therefore the world is not governed.

Obj. 3: Further, what is necessarily determined by its own nature to one particular thing, does not require any external principle of government. But the principal parts of the world are by a certain necessity determined to something particular in their actions and movements. Therefore the world does not require to be governed.

I answer that, Certain ancient philosophers denied the government of the world, saying that all things happened by chance. But such an opinion can be refuted as impossible in two ways. First, by observation of things themselves: for we observe that in nature things happen always or nearly always for the best; which would not be the case unless some sort of providence directed nature towards good as an end; which is to govern. Wherefore the unfailing order we observe in things is a sign of their being governed; for instance, if we enter a well-ordered house we gather therefrom the intention of him that put it in order, as Tullius says (De Nat. Deorum ii), quoting Aristotle [*Cleanthes]. Secondly, this is clear from a consideration of Divine goodness, which, as we have said above (Q. 44, A. 4; Q. 65, A. 2), was the cause of the production of things in existence. For as "it belongs to the best to produce the best," it is not fitting that the supreme goodness of God should produce things without giving them their perfection. Now a thing's ultimate perfection consists in the attainment of its end. Therefore it belongs to the Divine goodness, as it brought things into existence, so to lead them to their end: and this is to govern.

Reply Obj. 1: A thing moves or operates for an end in two ways. First, in moving itself to the end, as man and other rational creatures; and such things have knowledge of their end, and of the means to the end. Secondly, a thing is said to move or operate for an end, as though moved or directed by another thereto, as an arrow directed to the target by the archer, who knows the end unknown to the arrow. Wherefore, as the movement of the arrow towards a definite end shows clearly that it is directed by someone with knowledge, so the unvarying course of natural things which are without knowledge, shows clearly that the world is governed by some reason.

Reply Obj. 2: In all created things there is a stable element, at least primary matter; and something belonging to movement, if under movement we include operation. And things need governing as to both: because even that which is stable, since it is created from nothing, would return to nothingness were it not sustained by a governing hand, as will be explained later (Q. 104, A. 1).

Reply Obj. 3: The natural necessity inherent in those beings which are determined to a particular thing, is a kind of impression from God, directing them to their end; as the necessity whereby an arrow is moved so as to fly towards a certain point is an impression from the archer, and not from the arrow. But there is a difference, inasmuch as that which creatures receive from God is their nature, while that which natural things receive from man in addition to their nature is somewhat violent. Wherefore, as the violent necessity in the movement of the arrow shows the action of the archer, so the natural necessity of things shows the government of Divine Providence. _______________________

Objection 1: It would seem that the end of the government of the world is not something existing outside the world. For the end of the government of a thing is that whereto the thing governed is brought. But that whereto a thing is brought is some good in the thing itself; thus a sick man is brought back to health, which is something good in him. Therefore the end of government of things is some good not outside, but within the things themselves.

Obj. 2: Further, the Philosopher says (Ethic. i, 1): "Some ends are an operation; some are a work"—i.e. produced by an operation. But nothing can be produced by the whole universe outside itself; and operation exists in the agent. Therefore nothing extrinsic can be the end of the government of things.

Obj. 3: Further, the good of the multitude seems to consist in order, and peace which is the "tranquillity of order," as Augustine says (De Civ. Dei xix, 13). But the world is composed of a multitude of things. Therefore the end of the government of the world is the peaceful order in things themselves. Therefore the end of the government of the world is not an extrinsic good.

I answer that, As the end of a thing corresponds to its beginning, it is not possible to be ignorant of the end of things if we know their beginning. Therefore, since the beginning of all things is something outside the universe, namely, God, it is clear from what has been expounded above (Q. 44, AA. 1, 2), that we must conclude that the end of all things is some extrinsic good. This can be proved by reason. For it is clear that good has the nature of an end; wherefore, a particular end of anything consists in some particular good; while the universal end of all things is the Universal Good; Which is good of Itself by virtue of Its Essence, Which is the very essence of goodness; whereas a particular good is good by participation. Now it is manifest that in the whole created universe there is not a good which is not such by participation. Wherefore that good which is the end of the whole universe must be a good outside the universe.

Reply Obj. 1: We may acquire some good in many ways: first, as a form existing in us, such as health or knowledge; secondly, as something done by us, as a builder attains his end by building a house; thirdly, as something good possessed or acquired by us, as the buyer of a field attains his end when he enters into possession. Wherefore nothing prevents something outside the universe being the good to which it is directed.

Reply Obj. 2: The Philosopher is speaking of the ends of various arts; for the end of some arts consists in the operation itself, as the end of a harpist is to play the harp; whereas the end of other arts consists in something produced, as the end of a builder is not the act of building, but the house he builds. Now it may happen that something extrinsic is the end not only as made, but also as possessed or acquired or even as represented, as if we were to say that Hercules is the end of the statue made to represent him. Therefore we may say that some good outside the whole universe is the end of the government of the universe, as something possessed and represented; for each thing tends to a participation thereof, and to an assimilation thereto, as far as is possible.

Reply Obj. 3: A good existing in the universe, namely, the order of the universe, is an end thereof; this, however, is not its ultimate end, but is ordered to the extrinsic good as to the end: thus the order in an army is ordered to the general, as stated in Metaph. xii, Did. xi, 10. _______________________

Objection 1: It would seem that the world is not governed by one. For we judge the cause by the effect. Now, we see in the government of the universe that things are not moved and do not operate uniformly, but some contingently and some of necessity in variously different ways. Therefore the world is not governed by one.

Obj. 2: Further, things which are governed by one do not act against each other, except by the incapacity or unskillfulness of the ruler; which cannot apply to God. But created things agree not together, and act against each other; as is evident in the case of contraries. Therefore the world is not governed by one.

On the contrary, We confess our belief in one God and one Lord, according to the words of the Apostle (1 Cor. 8:6): "To us there is but one God, the Father . . . and one Lord": and both of these pertain to government. For to the Lord belongs dominion over subjects; and the name of God is taken from Providence as stated above (Q. 13, A. 8). Therefore the world is governed by one.

I answer that, We must of necessity say that the world is governed by one. For since the end of the government of the world is that which is essentially good, which is the greatest good; the government of the world must be the best kind of government. Now the best government is the government by one. The reason of this is that government is nothing but the directing of the things governed to the end; which consists in some good. But unity belongs to the idea of goodness, as Boethius proves (De Consol. iii, 11) from this, that, as all things desire good, so do they desire unity; without which they would cease to exist. For a thing so far exists as it is one. Whence we observe that things resist division, as far as they can; and the dissolution of a thing arises from defect therein. Therefore the intention of a ruler over a multitude is unity, or peace. Now the proper cause of unity is one. For it is clear that several cannot be the cause of unity or concord, except so far as they are united. Furthermore, what is one in itself is a more apt and a better cause of unity than several things united. Therefore a multitude is better governed by one than by several. From this it follows that the government of the world, being the best form of government, must be by one. This is expressed by the Philosopher (Metaph. xii, Did. xi, 10): "Things refuse to be ill governed; and multiplicity of authorities is a bad thing, therefore there should be one ruler."

Reply Obj. 1: Movement is "the act of a thing moved, caused by the mover." Wherefore dissimilarity of movements is caused by diversity of things moved, which diversity is essential to the perfection of the universe (Q. 47, AA. 1,2; Q. 48, A. 2), and not by a diversity of governors.