Whether the Inequality of Things Is from God?
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.
Obj. 2: Further, equality is the effect of unity (Metaph. v, text
20). But God is one. Therefore, He has made all things equal.
Obj. 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 (Ecclus. 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" (Gen. 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 Obj. 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"
(Gen. 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" (Gen. 1:31).
Reply Obj. 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.
Reply Obj. 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.
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