Chapter 78 — That by means of intellectual creatures other creatures are ruled by God

Since it belongs to divine providence that order be preserved in the world, and suitable order consists in a proportionate descent from the highest to the lowest, divine providence must reach the most distant things according to a certain proportion. This proportion consists in this: just as the highest creatures are subject to God and governed by him, so the lower creatures are subject to and governed by the higher. Now of all creatures the highest is the intellectual, as was proved above. (Bk. 2, ch. 46.) Therefore, the very nature of divine providence demands that the remaining creatures be ruled by rational creatures.

Again. Whatever creature executes the order of divine providence does so insofar as it has a share of the power of the supreme providence, even as the instrument has no movement except insofar as it has a share in the power of the principal agent through being moved. Accordingly, those things which have the larger share of the power of divine providence are the executors of divine providence in regard to those whose share is smaller. Now intellectual creatures have a greater share of this than others because, while providence requires disposition of order (which is effected by the cognitive faculty), and execution (which is the work of the operative power), rational creatures have a share of both powers, whereas other creatures have only the latter. Therefore, all other creatures are ruled by rational creatures, under divine providence.

Moreover. To whomsoever God gives a power, it is given in relation to the effect of that power: for all things are disposed of in the best way when each one is directed to all the goods that it has a natural aptitude to produce. Now the intellective power by its very nature is a directive and governing faculty. Hence we see that when they are united in the one subject, the operative power follows the ruling of the intellective power, as in man the limb moves at the will’s command. The same may be seen also if they be in different subjects, since those men who excel in the operative power need to be directed by those who excel in the intellective faculty. Therefore, the nature of divine providence requires that other creatures be ruled by intellectual creatures.

Again. Particular powers are naturally adapted to be moved by universal powers, as may be seen both in art and in nature. Now it is evident that the intellective power is more universal than any other operative power, because it contains universal forms, whereas all operative powers proceed only from a form proper to the operator. Therefore, all other creatures must be moved and ruled by intellectual powers.

Moreover. In all ordered powers, the one which has the better knowledge about the plan to be followed is directive of another. Thus in the arts we may observe that the art which is concerned with the end (from which is taken the entire scheme of the work to be produced) directs and governs the art that is immediately productive of that work. For instance, the art of sailing governs the art of shipbuilding, and the art which gives the form governs the art which prepares the material (whereas the instruments, through having no knowledge of the scheme, are governed only). Since, then, intellectual creatures alone are able to know the scheme of the ordering of creatures, it belongs to them to rule and govern all other creatures.

Further. That which is of itself is the cause of that which is by another. Now intellectual creatures alone operate of themselves, since they are masters of their own actions through having free will, whereas other creatures operate through natural necessity, as being moved by another. Therefore, intellectual creatures by their operations move and rule other creatures.