Whether the End of the Government of the World Is Something Outside
the World?
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.
_On the contrary,_ It is written (Prov. 16:4): "The Lord hath made
all things for Himself." But God is outside the entire order of the
universe. Therefore the end of all things is something extrinsic to
them.
_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.
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