ompound
can be absolutely primal among beings--not even matter, nor form,
though they are the primal parts of every compound. For matter is
merely potential; and potentiality is absolutely posterior to
actuality, as is clear from the foregoing (Q. 3, A. 1): while a
form which is part of a compound is a participated form; and as that
which participates is posterior to that which is essential, so
likewise is that which is participated; as fire in ignited objects is
posterior to fire that is essentially such. Now it has been proved
that God is absolutely primal being (Q. 2, A. 3).

Reply Obj. 1: The Godhead is called the being of all things,
as their efficient and exemplar cause, but not as being their essence.

Reply Obj. 2: The Word is an exemplar form; but not a form
that is part of a compound.

Reply Obj. 3: Simple things do not differ by added
differences--for this is the property of compounds. Thus man and
horse differ by their differences, rational and irrational; which
differences, however, do not differ from each other by other
differences. Hence, to be quite accurate, it is better to say that
they are, not different, but diverse. Hence, according to the
Philosopher (Metaph. x), "things which are diverse are absolutely
distinct, but things which are different differ by something."
Therefore, strictly speaking, primary matter and God do not differ,
but are by their very being, diverse. Hence it does not follow they
are the same.
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QUESTION 4

THE PERFECTION OF GOD
(In Three Articles)

Having considered the divine simplicity, we treat next of God's
perfection. Now because everything in so far as it is perfect is
called good, we shall speak first of the divine perfection; secondly
of the divine goodness.

Concerning the first there are three points of inquiry:

(1) Whether God is perfect?

(2) Whether God is perfect universally, as having in Himself the
perfections of all things?

(3) Whether creatures can be said to be like God?
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FIRST ARTICLE [I, Q. 4, Art. 1]

Whether God is Perfect?

Objection 1: It seems that perfection does not belong to God. For we
say a thing is perfect if it is completely made. But it does not befit
God to be made. Therefore He is not perfect.

Obj. 2: Further, God is the first beginning of things. But the
beginnings of things seem to be imperfect, as seed is the beginning of
animal and vegetable life. Therefore God is imp