fore
there must also be something which is to all beings the cause of their
being, goodness, and every other perfection; and this we call God.

The fifth way is taken from the governance of the world. We see that
things which lack intelligence, such as natural bodies, act for an
end, and this is evident from their acting always, or nearly always,
in the same way, so as to obtain the best result. Hence it is plain
that not fortuitously, but designedly, do they achieve their end. Now
whatever lacks intelligence cannot move towards an end, unless it be
directed by some being endowed with knowledge and intelligence; as the
arrow is shot to its mark by the archer. Therefore some intelligent
being exists by whom all natural things are directed to their end; and
this being we call God.

Reply Obj. 1: As Augustine says (Enchiridion xi): "Since God
is the highest good, He would not allow any evil to exist in His
works, unless His omnipotence and goodness were such as to bring good
even out of evil." This is part of the infinite goodness of God, that
He should allow evil to exist, and out of it produce good.

Reply Obj. 2: Since nature works for a determinate end under
the direction of a higher agent, whatever is done by nature must needs
be traced back to God, as to its first cause. So also whatever is done
voluntarily must also be traced back to some higher cause other than
human reason or will, since these can change or fail; for all things
that are changeable and capable of defect must be traced back to an
immovable and self-necessary first principle, as was shown in the body
of the Article.
_______________________

QUESTION 3

OF THE SIMPLICITY OF GOD
(In Eight Articles)

When the existence of a thing has been ascertained there remains the
further question of the manner of its existence, in order that we may
know its essence. Now, because we cannot know what God is, but rather
what He is not, we have no means for considering how God is, but
rather how He is not.

Therefore, we must consider:

(1) How He is not;

(2) How He is known by us;

(3) How He is named.

Now it can be shown how God is not, by denying Him whatever is opposed
to the idea of Him, viz. composition, motion, and the like. Therefore

(1) we must discuss His simplicity, whereby we deny composition in
Him; and because whatever is simple in material things is imperfect
and a part of something else, we shall discuss (2) His perfection;
(3) His