Thomas Aquinas, Disputed Questions on Truth (De Veritate)

1. In the first Epistle to the Corinthians (9:9) we read: "Doth God take care for oxen?" Consequently, God does not take care of other animals for the same reason.

2. In the Book of Habacuc (1:14) we read: "Thou wilt make men as the fishes of the sea . . . ." In this passage, the prophet is lamenting the troubling of the order which seems to happen in men's actions. It seems, therefore, that the acts of irrational creatures are not governed by divine providence.

3. If a man is punished for no fault of his own, and this punishment does not help him in any way, it would not seem that human affairs were ruled by providence. Now, brute animals cannot commit a fault, and, when they are killed, their death is not directed to their good, because there is no reward for them after death. Their lives, therefore, are not ruled by providence.

4. A thing is not ruled by God's providence unless it is ordained to the end which He intends; and this end is nothing other than God Himself. Brutes, however, cannot attain to any participation in God, since they are not capable of beatitude. Consequently, it seems that divine providence does not rule them.

To the Contrary:

1'. In the Gospel according to Matthew (10:29) we read: "not one sparrow shall fall on the ground without our heavenly Father's permission."

2'. Brutes are more noble than creatures that lack sensation. But these other creatures and all their actions come under God's providence. Even more, then, will brutes come under His providence.

REPLY:

In this matter two errors have been made. Some have said that brutes are not ruled by providence except as they participate in the nature of their species, which alone is provided for and directed by God. It is to this kind of providence, they say, that all the passages in Scripture refer when they seem to imply God's providence over brutes, for example: "Who giveth to beasts their food: and to the young . . ." (Psalms 146:9); "The young lions roaring . . ." (Psalms 103:21); and many similar passages. This error, however, attributes a very great imperfection to God. Moreover, it is not possible that God should know the individual acts of brutes and not direct them, since He is most good and, because He is good, pours out His goodness upon all things. Consequently, the error we have mentioned belittles either God's knowledge by denying that He knows individual things or His goodness by denying that He directs individual things as individuals.

For this reason, others have said that the acts of brutes, also, fall under providence in the same way in which the acts of rational beings do. Consequently, no evil would be found in the acts of brutes that would not be directed to their good. This position, however, is also far from reasonable, for punishment and reward is due only to those who have free choice.

It must be said, therefore, that brutes and their acts, taken even individually, fall under God's providence, but not in the same way in which men and their actions do. For providence is exercised over men, even as individuals, for their own sake; but individual brutes are provided for merely for the sake of something else--just as other corruptible creatures are, as mentioned previously. Hence, the evil that happens to a brute is not ordered to the good of the brute but to the good of something else, just as the death of an ass is ordered to the good of a lion or that of a wolf. But the death of a man killed by a lion is directed not merely to the good of the lion, but principally to the man's punishment or to the increase of his merit; for his merit can grow if he accepts his sufferings.

Answers to Difficulties:

1. The Apostle does not intend to remove brutes entirely from God's care. He simply means to say that God does not care so much for brutes that He would impose a law upon men for the sake of brutes, commanding men to be good to them or not to kill them; for brutes have been made for man's use. Consequently, providence is not exercised over them for their own sake but for the sake of men.

2. God has so ordered fishes and brutes that the weak are subject to the strong. This was done without any consideration of merits or demerits, but only for the conservation of the good of nature. The prophet wondered, therefore, if human affairs were governed in the same way. For this to be true, of course, would be unreasonable.

3. A different order of providence is required for human affairs than is required for brutes. Consequently, if the ordering of human affairs were only that proper to brutes, human affairs would seem to be entirely without providence. Yet, that order is sufficient for the providence of brutes.

4. God Himself is the end of all creatures, but in different ways. He is said to be the end of some creatures inasmuch as they participate somewhat in God's image. This participation is common to all creatures. However, He is said to be the end of certain creatures inasmuch as they can attain God Himself through their own actions. This is the end only of rational creatures, who can know and love God in whom their beatitude lies.