summa-contra-gentiles

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THE SUMMA CONTRA GENTILES
forms from forms in matter, and not from forms existing
outside matter, since the generator must be like the thing
generated, as the Philosopher proves in 7 Metaph.^ Neither
therefore can the total acquisition of forms by matter be
effected by any separate substance, such as an angel
: but
this must be done either by means of a corporeal agent, or
by a creative agent, acting without movement.
Further. Even as being is first among effects, so does it
correspond to the first cause as its proper effect. Now being
is
by form and not by matter. Therefore the first causation
of forms is to be ascribed especially to the first cause.
Moreover. Since every agent produces its like, the effect
obtains its form from that to which it is likened by the form
it
acquired even as the material house acquires
its form
:
from the art, which is the likeness of the house in the mind.
Now all things are like God Who is pure act, inasmuch
as they have forms whereby they become actual : and inasmuch
as they desire forms, they are said to desire the divine
likeness.^ Therefore it is absurd to say that the formation
of things belongs to another than God the Creator of all.
Hence it is that in order to exclude this error, Moses after
saying (Gen. i. i) that God, in the beginning, created heaven
and earth, added how He distinguished all things by forming
them in their respective species. Moreover the Apostle
says (Coloss. i. 16) that in Christ^ were all things created
in heaven and on earth, visible and invisible.
CHAPTER XLIV
THAT DISTINCTION AMONG THINGS DID NOT RESULT FROM
THE DIVERSITY OF MERITS OR DEMERITS
It remains now for us to show that the distinction among
did not result from different movements of the
things
free-will of rational creatures, as Origen maintained in his
Peri Archon.*" For he wished to refute the objections and
»
D. 6, viii. 5, 6.
* Cf. i Phys. ix. 3.
• Vulg., Htm.
* ii. 9.