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We see, therefore, that the origin of multiplicity and
of the distinction of things depends on the divine liberty
and the divine ideas, that is, in the ultimate analysis
on the divine unity, which virtually contains an infinity
of possible beings. In this multiplicity and distinction
we see a unity of order or subordination of forms, agents
and ends, a unity that is at once static and dynamic.
Plato and Aristotle prepared the way for this solution by
answering Parmenides' arguments against the existence of
the multitude, but since they had not attained an explicit
notion of free creation from nothing, their teaching
remained confused about the origin of multitude and the
distinction of things in general. We see here the
superiority of Christian philosophy and especially of
Christian theology.
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