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Objection 1: It seems that perfection does not belong to God. For
we say a thing is perfect if it is completely made. But it does not
befit God to be made. Therefore He is not perfect.
Objection 2: Further, God is the first beginning of things. But
the beginnings of things seem to be imperfect, as seed is the beginning
of animal and vegetable life. Therefore God is imperfect.
Objection 3: Further, as shown above (Question 3, Article
4), God's essence is existence. But existence seems most
imperfect, since it is most universal and receptive of all
modification. Therefore God is imperfect.
On the contrary, It is written: "Be you perfect as also your
heavenly Father is perfect" (Mt. 5:48).
I answer that, As the Philosopher relates (Metaph. xii), some
ancient philosophers, namely, the Pythagoreans and Leucippus, did
not predicate "best" and "most perfect" of the first principle.
The reason was that the ancient philosophers considered only a material
principle; and a material principle is most imperfect. For since
matter as such is merely potential, the first material principle must
be simply potential, and thus most imperfect. Now God is the first
principle, not material, but in the order of efficient cause, which
must be most perfect. For just as matter, as such, is merely
potential, an agent, as such, is in the state of actuality. 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.
Reply to Objection 1: As Gregory says (Moral. v,
26,29): "Though our lips can only stammer, we yet chant the
high things of God." For that which is not made is improperly called
perfect. Nevertheless because created things are then called perfect,
when from potentiality they are brought into actuality, this word
"perfect" signifies whatever is not wanting in actuality, whether
this be by way of perfection or not.
Reply to Objection 2: The material principle which with us is found
to be imperfect, cannot be absolutely primal; but must be preceded by
something perfect. For seed, though it be the principle of animal
life reproduced through seed, has previous to it, the animal or plant
from which is came. Because, previous to that which is potential,
must be that which is actual; since a potential being can only be
reduced into act by some being already actual.
Reply to Objection 3: Existence is the most perfect of all things,
for it is compared to all things as that by which they are made actual;
for nothing has actuality except so far as it exists. Hence existence
is that which actuates all things, even their forms. Therefore it is
not compared to other things as the receiver is to the received; but
rather as the received to the receiver. When therefore I speak of the
existence of man, or horse, or anything else, existence is considered
a formal principle, and as something received; and not as that which
exists.
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