Whether God Works in Every Agent?
Objection 1: It would seem that God does not work in every agent. For
we must not attribute any insufficiency to God. If therefore God works
in every agent, He works sufficiently in each one. Hence it would be
superfluous for the created agent to work at all.
Obj. 2: Further, the same work cannot proceed at the same time from
two sources; as neither can one and the same movement belong to two
movable things. Therefore if the creature's operation is from God
operating in the creature, it cannot at the same time proceed from
the creature; and so no creature works at all.
Obj. 3: Further, the maker is the cause of the operation of the thing
made, as giving it the form whereby it operates. Therefore, if God is
the cause of the operation of things made by Him, this would be
inasmuch as He gives them the power of operating. But this is in the
beginning, when He makes them. Thus it seems that God does not
operate any further in the operating creature.
_On the contrary,_ It is written (Isa. 26:12): "Lord, Thou hast
wrought all our works in [Vulg.: 'for'] us."
_I answer that,_ Some have understood God to work in every agent in
such a way that no created power has any effect in things, but that
God alone is the ultimate cause of everything wrought; for instance,
that it is not fire that gives heat, but God in the fire, and so
forth. But this is impossible. First, because the order of cause and
effect would be taken away from created things: and this would imply
lack of power in the Creator: for it is due to the power of the
cause, that it bestows active power on its effect. Secondly, because
the active powers which are seen to exist in things, would be
bestowed on things to no purpose, if these wrought nothing through
them. Indeed, all things created would seem, in a way, to be
purposeless, if they lacked an operation proper to them; since the
purpose of everything is its operation. For the less perfect is
always for the sake of the more perfect: and consequently as the
matter is for the sake of the form, so the form which is the first
act, is for the sake of its operation, which is the second act; and
thus operation is the end of the creature. We must therefore
understand that God works in things in such a manner that things have
their proper operation.
In order to make this clear, we must observe that as there are few
kinds of causes; matter is not a principle of action, but is the
subject that receives the effect of action. On the other hand, the
end, the agent, and the form are principles of action, but in a
certain order. For the first principle of action is the end which
moves the agent; the second is the agent; the third is the form of
that which the agent applies to action (although the agent also acts
through its own form); as may be clearly seen in things made by art.
For the craftsman is moved to action by the end, which is the thing
wrought, for instance a chest or a bed; and applies to action the
axe which cuts through its being sharp.
Thus then does God work in every worker, according to these three
things. First as an end. For since every operation is for the sake
of some good, real or apparent; and nothing is good either really or
apparently, except in as far as it participates in a likeness to the
Supreme Good, which is God; it follows that God Himself is the cause
of every operation as its end. Again it is to be observed that where
there are several agents in order, the second always acts in virtue
of the first; for the first agent moves the second to act. And thus
all agents act in virtue of God Himself: and therefore He is the
cause of action in every agent. Thirdly, we must observe that God not
only moves things to operate, as it were applying their forms and
powers to operation, just as the workman applies the axe to cut, who
nevertheless at times does not give the axe its form; but He also
gives created agents their forms and preserves them in being.
Therefore He is the cause of action not only by giving the form which
is the principle of action, as the generator is said to be the cause
of movement in things heavy and light; but also as preserving the
forms and powers of things; just as the sun is said to be the cause
of the manifestation of colors, inasmuch as it gives and preserves
the light by which colors are made manifest. And since the form of a
thing is within the thing, and all the more, as it approaches nearer
to the First and Universal Cause; and because in all things God
Himself is properly the cause of universal being which is innermost
in all things; it follows that in all things God works intimately.
For this reason in Holy Scripture the operations of nature are
attributed to God as operating in nature, according to Job 10:11:
"Thou hast clothed me with skin and flesh: Thou hast put me together
with bones and sinews."
Reply Obj. 1: God works sufficiently in things as First Agent, but it
does not follow from this that the operation of secondary agents is
superfluous.
Reply Obj. 2: One action does not proceed from two agents of the same
order. But nothing hinders the same action from proceeding from a
primary and a secondary agent.
Reply Obj. 3: God not only gives things their form, but He also
preserves them in existence, and applies them to act, and is moreover
the end of every action, as above explained.
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