OF THE CHANGE OF CREATURES BY GOD (EIGHT ARTICLES)
We now consider the second effect of the Divine government, i.e. the change of creatures; and first, the change of creatures by God; secondly, the change of one creature by another.
Under the first head there are eight points of inquiry:
(1) Whether God can move immediately the matter to the form?
(2) Whether He can immediately move a body?
(3) Whether He can move the intellect?
(4) Whether He can move the will?
(5) Whether God works in every worker?
(6) Whether He can do anything outside the order imposed on things?
(7) Whether all that God does is miraculous?
(8) Of the diversity of miracles.
Whether God can move the matter immediately to the form?
Objection 1: It would seem that God cannot move the matter immediately to receive the form. For as the Philosopher proves (Metaph. vii, Did. vi, 8), nothing can bring a form into any particular matter, except that form which is in matter; because, like begets like. But God is not a form in matter. Therefore He cannot cause a form in matter.
Objection 2: Further, any agent inclined to several effects will produce none of them, unless it is determined to a particular one by some other cause; for, as the Philosopher says (De Anima iii, 11), a general assertion does not move the mind, except by means of some particular apprehension. But the Divine power is the universal cause of all things. Therefore it cannot produce any particular form, except by means of a particular agent.
Objection 3: As universal being depends on the first universal cause, so determinate being depends on determinate particular causes; as we have seen above (Q[104], A[2]). But the determinate being of a particular thing is from its own form. Therefore the forms of things are produced by God, only by means of particular causes.
On the contrary, It is written ( Gn. 2:7 ): "God formed man of the slime of the earth."
I answer that, God can move matter immediately to form; because whatever is in passive potentiality can be reduced to act by the active power which extends over that potentiality. Therefore, since the Divine power extends over matter, as produced by God, it can be reduced to act by the Divine power: and this is what is meant by matter being moved to a form; for a form is nothing else but the act of matter.
Reply to Objection 1: An effect is assimilated to the active cause in two ways. First, according to the same species; as man is generated by man, and fire by fire. Secondly, by being virtually contained in the cause; as the form of the effect is virtually contained in its cause: thus animals produced by putrefaction, and plants, and minerals are like the sun and stars, by whose power they are produced. In this way the effect is like its active cause as regards all that over which the power of that cause extends. Now the power of God extends to both matter and form; as we have said above (Q[14], A[2]; Q[44], A[2]); wherefore if a composite thing be produced, it is likened to God by way of a virtual inclusion; or it is likened to the composite generator by a likeness of species. Therefore just as the composite generator can move matter to a form by generating a composite thing like itself; so also can God. But no other form not existing in matter can do this; because the power of no other separate substance extends over matter. Hence angels and demons operate on visible matter; not by imprinting forms in matter, but by making use of corporeal seeds.
Reply to Objection 2: This argument would hold if God were to act of natural necessity. But since He acts by His will and intellect, which knows the particular and not only the universal natures of all forms, it follows that He can determinately imprint this or that form on matter.
Reply to Objection 3: The fact that secondary causes are ordered to determinate effects is due to God; wherefore since God ordains other causes to certain effects He can also produce certain effects by Himself without any other cause.
Whether God can move a body immediately?
Objection 1: It would seem that God cannot move a body immediately. For as the mover and the moved must exist simultaneously, as the Philosopher says (Phys. vii, 2), it follows that there must be some contact between the mover and moved. But there can be no contact between God and a body; for Dionysius says (Div. Nom. 1): "There is no contact with God." Therefore God cannot move a body immediately.
Objection 2: Further, God is the mover unmoved. But such also is the desirable object when apprehended. Therefore God moves as the object of desire and apprehension. But He cannot be apprehended except by the intellect, which is neither a body nor a corporeal power. Therefore God cannot move a body immediately.
Objection 3: Further, the Philosopher proves (Phys. viii, 10) that an infinite power moves instantaneously. But it is impossible for a body to be moved in one instant; for since every movement is between opposites, it follows that two opposites would exist at once in the same subject, which is impossible. Therefore a body cannot be moved immediately by an infinite power. But God's power is infinite, as we have explained (Q[25], A[2]). Therefore God cannot move a body immediately.
On the contrary, God produced the works of the six days immediately among which is included the movements of bodies, as is clear from Gn. 1:9 "Let the waters be gathered together into one place." Therefore God alone can move a body immediately.