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After considering creation and the distinction of things
in general, we consider the divine governance before
taking up creatures in particular. As was said earlier in
treating of divine providence,[926] the governance of
things is the execution of providence. It is part of
divine providence to order things to their end, and the
execution of this order is divine governance. Similarly,
in human affairs we distinguish the executive power from
the legislative power.[927]
St. Thomas considers the divine governance according to
the four kinds of causes: 1. whether there is divine
governance and what it is formally; 2. what is its end;
3. why the divine governance must proceed from one
supreme efficient cause alone; 4. what the divine
governance effects and how (that is, its efficacy). In
this way we consider whatever belongs "per se" to
the divine governance. Human society, and the Church as
well, ought to be studied according to these four causes
if we wish to know everything that pertains to them of
necessity.
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