Chapter 113 — That the rational creature is directed to its action by God not only in its relation to the species, but also in its relation to the individual

Hence it is clear that the rational creature alone is directed to its actions by God with due regard not only to the species, but also to the individual. For it seems that everything is on account of its operation, since operation is the ultimate perfection of a thing. Therefore, each thing is directed to its action by God according as it stands under divine providence. Now, the rational creature stands under divine providence as being governed and cared for on its own account, and not on account of the species only like other corruptible creatures. For the individual that is governed only for the sake of the species is not governed for its own sake, but the rational creature is governed for its own sake, as we have made clear. (Ch. 112.) Accordingly, rational creatures alone are directed by God to their actions for the sake not only of the species, but also of the individual.

Besides. Things that are directed in their actions only so far as these refer to the species have not the power to act or not to act, since whatever results from the species is common and natural to all the individuals contained in the species, and we have no choice about natural things. Hence if man were directed in his actions in reference only to the demands of the species, he would not have the power to act, or not to act, and he would have to follow the natural inclination common to the whole species, as is the case with all irrational creatures. It is therefore clear that rational creatures are directed in their actions with regard not only to the species, but also to the individual.

Moreover. As we proved above, (Ch. 75. seqq.) divine providence extends to every single thing, even the least. Therefore, whatever things have actions outside the inclination of nature must in such actions receive from divine providence a direction besides that which regards the species. Now, many actions are apparent in the rational creature for which the inclination of the species is not sufficient. A sign of this is that they are not the same in all, but differ in different subjects. Therefore, the rational creature must be directed to its actions by God with reference not only to the species, but also to the individual.

Again. God provides for every nature according to its capacity, for he made each creature such that he knew it to be adapted to obtain its end through being governed by him. Now, the rational creature alone is capable of being directed to its actions in respect not only of the species but also of the individual, because it has intellect and reason, so as to be able to perceive the different ways in which a certain thing is good or evil in relation to various persons, times, and places. Therefore, the rational creature alone is directed by God to its actions in respect not only of the species, but also of the individual.

Besides. The rational creature is subject to divine providence in such a way that not only is it governed thereby, but is able to know something of the nature of providence, so that it is capable of providence and government in respect of others. This is not the case with other creatures, for they only participate in providence by being subject to it. Now, a man can also direct and govern his own actions through being capable of providence. Therefore, the rational creature participates in divine providence not only in being governed, but also in governing: for it governs itself in its own actions, and other things too. Now, every lower providence is subject to divine providence as supreme. Therefore, the government of a rational creature’s acts, as personal acts, belongs to divine providence.

Again. The personal acts of a rational creature are properly those that proceed from the rational soul. Now, the rational soul is capable of perpetuity not only in respect of the species, like other creatures, but also in respect of the individual. Therefore, the actions of a rational creature are directed by divine providence not only in the point of their belonging to the species, but also inasmuch as they are personal.

Hence it is that, though all things are subject to divine providence, yet Sacred Scripture ascribes the care of men to it in a special manner; according to the Psalm: What is man that thou art mindful of him? (Ps 8:4[5]); and: *Is it for oxen that God is concerned? (*1 Cor 9:9). These things are said because God watches over man’s actions not only as belonging to the species, but also as personal acts.

The divine law