![]() v, 26,29): Though our lips can only stammer, we yet chant the high things of God. Sed quia in his quae fiunt, tunc dicitur esse aliquid perfectum, cum de potentia educitur in actum, transumitur hoc nomen perfectum ad significandum omne illud cui non deest esse in actu, sive hoc habeat per modum factionis, sive non. Ad primum ergo dicendum quod, sicut dicit Gregorius, balbutiendo ut possumus, excelsa Dei resonamus, quod enim factum non est, perfectum proprie dici non potest. Hence, the first active principle must needs be most actual, and therefore most perfect for a thing is perfect in proportion to its state of actuality, because we call that perfect which lacks nothing of the mode of its perfection. For just as matter, as such, is merely potential, an agent, as such, is in the state of actuality. Now God is the first principle, not material, but in the order of efficient cause, which must be most perfect. Secundum hoc enim dicitur aliquid esse perfectum, secundum quod est actu, nam perfectum dicitur, cui nihil deest secundum modum suae perfectionis. Unde primum principium activum oportet maxime esse in actu, et per consequens maxime esse perfectum. Sicut enim materia, inquantum huiusmodi, est in potentia ita agens, inquantum huiusmodi, est in actu. Deus autem ponitur primum principium, non materiale, sed in genere causae efficientis, et hoc oportet esse perfectissimum. For since matter as such is merely potential, the first material principle must be simply potential, and thus most imperfect. The reason was that the ancient philosophers considered only a material principle and a material principle is most imperfect. xii), some ancient philosophers, namely, the Pythagoreans and Leucippus, did not predicate best and most perfect of the first principle. I answer that, As the Philosopher relates ( Metaph. Cum enim materia, inquantum huiusmodi, sit in potentia, oportet quod primum principium materiale sit maxime in potentia et ita maxime imperfectum. Cuius ratio est, quia philosophi antiqui consideraverunt principium materiale tantum, primum autem principium materiale imperfectissimum est. Respondeo dicendum quod, sicut Philosophus narrat in XII Metaphys., quidam antiqui philosophi, scilicet Pythagorici et Speusippus, non attribuerunt optimum et perfectissimum primo principio. On the contrary, It is written: Be you perfect as also your heavenly Father is perfect (Matt 5:48). V, estote perfecti, sicut et pater vester caelestis perfectus est. But existence seems most imperfect, since it is most universal and receptive of all modification. Sed ipsum esse videtur esse imperfectissimum, cum sit communissimum, et recipiens omnium additiones. Praeterea, ostensum est supra quod essentia Dei est ipsum esse. But the beginnings of things seem to be imperfect, as seed is the beginning of animal and vegetable life. 2: Further, God is the first beginning of things. Sed principia rerum videntur esse imperfecta, semen enim est principium animalium et plantarum. Praeterea, Deus est primum rerum principium. For we say a thing is perfect if it is completely made. Objection 1: It seems that perfection does not belong to God. Perfectum enim dicitur quasi totaliter factum. Videtur quod esse perfectum non conveniat Deo. ![]() (3) Whether creatures can be said to be like God? Articulus 1 Article 1 Utrum esse perfectum conveniat Deo Whether God is perfect? Ad primum sic proceditur. (2) Whether God is perfect universally, as having in Himself the perfections of all things? Tertio, utrum creaturae similes Deo dici possint. (1) Whether God is perfect? Secundo, utrum Deus sit universaliter perfectus omnium in se perfectiones habens. Concerning the first there are three points of inquiry: Primo, utrum Deus sit perfectus. ![]() ![]() Now because everything in so far as it is perfect is called good, we shall speak first of the divine perfection second of the divine goodness. Et quia unumquodque, secundum quod perfectum est, sic dicitur bonum, primo agendum est de perfectione divina secundo de eius bonitate. Having considered the divine simplicity, we treat next of God’s perfection. Quaestio 4 Question 4 De perfectione ipsius Dei The Perfection of God Post considerationem divinae simplicitatis, de perfectione ipsius Dei dicendum est. ![]()
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