Chapter 77 — That the execution of divine providence is carried out by secondary causes

It must be observed that two things are required for providence: the order and the execution of the order. The first is the work of the cognitive power; hence those that are more perfect in knowledge are said to order others, for it belongs to the wise man to order. The second is the work of the operative power. Now these two are in inverse proportion to each other. For the ordering is the more perfect according as it extends to the smallest things, whereas the execution of the least things belongs to the lower power proportionate to the effect. In God, we find the highest perfection as to both, since in him is the most perfect wisdom in ordering, and the most perfect power for operation. Consequently, it is he who by his wisdom disposes all things, even the very least, in their order, and who executes the least or lowest things by means of other inferior powers, through which he operates as a universal and higher power through an inferior and particular power. It is fitting, therefore, that there should be inferior active powers to execute divine providence.

Again. It was proved above (Ch. 69.) that the divine operation does not exclude the operations of secondary causes. And whatever is effected by the operations of secondary causes is subject to divine providence, since God directs all individual things by himself, as was proved above. (Ch. 76.) Therefore, secondary causes execute divine providence.

Besides. The stronger the power of an agent, the further does its operation extend: thus the greater the fire, the more distant things does it heat. But this is not the case with an agent that does not act through an intermediary, because everything on which it acts is close to it. Since, then, the power of divine providence is supreme, it must bring its operation to bear on the most distant things through certain intermediaries.

Further. It belongs to the dignity of a ruler to have many ministers and various executors of his rule, because the greater the number of his subordinates of various degrees, the more complete and extensive is his dominion shown to be. But no government can compare with the divine in point of dignity. Therefore, it is fitting that the execution of divine providence be committed to agents of various degrees.

Moreover. Suitable order is a proof of perfect providence, for order is the proper effect of providence. Now suitable order implies that nothing be allowed to be out of order. Consequently, the perfection of divine providence requires that it should reduce the excess of certain things over others to a suitable order. And this is done by allowing those who have less to benefit from the superabundance of others. Since, then, the perfection of the universe requires that some share more abundantly in the divine goodness, as we proved above, (Bk. 2, ch. 45.) the perfection of divine providence demands that the execution of the divine government be fulfilled by those things which have the larger share of divine goodness.

Again. The order of causes excels the order of effects even as the cause excels the effect: consequently, it is a greater proof of the perfection of providence. Now if there were no intermediary causes to execute divine providence, there would be no order of causes in the world, but of effects only. Therefore, the perfection of divine providence requires intermediary causes for its fulfilment.

Hence it is written in the Psalm: Bless the Lord, all his hosts, his ministers that do his will (Ps 103[102]:21); and: Fire and hail, snow and frost, stormy wind fulfilling his command (Ps 148:8).

Providence and intellectual creatures