Commentaria in Summam contra Gentiles, Liber II

The fifth conclusion is ¹: False is the opinion of those who say that God created the matter of all visible things, but that it was distinguished through an angel by means of various forms.

1. It is proved. Heavenly bodies cannot be made from matter, since there is no contrariety in them. Therefore an angel could not have formed those very bodies from matter created by God.

Second. The heavenly bodies do not agree with lower bodies in any matter, unless perhaps in prime matter. But prime matter could not have existed of itself before all formed bodies, since it is pure potency, and every esse in act is from some form. Therefore an angel could not have formed all visible bodies out of matter created by God.

Third. To be made properly belongs to a composite alone, and not to form in itself or to matter in itself, just as neither does esse. Therefore it is not the case that one agent creates matter alone and another induces form.

Fourth. The first induction of forms into matter cannot be by an agent through motion alone. Therefore it cannot be by an agent creating the form alone. — The antecedent is proved: because every motion toward a form is from a determinate form to a determinate form, and thus some form must be presupposed in matter for motion. — The consequence is also proved: because, since material forms are not subsistent per se, but their esse consists in informing matter, they cannot be brought into being except either by the creation of the composite or by the transmutation of matter into a form.

II. Fifth. Motion toward form is caused by motion according to place. Therefore by the motion of the heavens. Therefore those things that cannot come about through the mediation of the heavens' motion cannot come about from an agent acting through motion alone. But through the motion of the heavens many sensible forms cannot come to be except through determinate principles: just as certain animals are not generated without seed. Therefore the first institution of those forms cannot be brought about by an agent acting through motion alone. But such is an agent that can induce nothing except form into matter. Therefore, and so on. — The antecedent is proved: because motion toward form is naturally posterior to local motion, since it is the act of a more imperfect thing. — The first consequence is also evident: because the first motion according to place is the motion of the heavens.

It must be noted that motion regards two things, namely its terminus and its subject. If motions are compared in respect of their order to the terminus, then local motion is not more perfect; rather it is less perfect than motion toward a form: for the terminus of local motion is "where," which is less perfect than quality and substantial form. But if they are compared according to their order to the subject, then local motion is more perfect: because its subject is more perfect, being more in act, and in potency only as to "where." And since the terminus to which a motion tends is intrinsic to the motion, existing as one with it, while the subject is extrinsic to it, it may be said that local motion is extrinsically more perfect than motion toward a form, namely by reason of the subject; and this is how Saint Thomas understood the matter at this place, as is evident from the argument he adduces. Intrinsically, however—that is, by reason of the terminus—it is the reverse: for motion toward a form is more perfect than motion according to place, and prior in nature.

VI. The parts of these generable and corruptible things acquire forms in act through generation from the forms that are in matter, not from forms existing outside matter: since the generator, namely the proximate and immediate one, must be like what is generated; from Metaphysics VII. Therefore also the total acquisition of forms in matter cannot come about through motion from any separate substance, unless by means of a corporeal agent, or a creating one, who acts without motion. — The consequence is proved. Because from Physics III, local motion is the same, and the mutation of generation is the same, of the whole and of the part.

Seventh. Esse is the proper effect of the first cause. Therefore it is also the first causality of forms: because esse is through form.

Eighth. All things are assimilated to God insofar as they have forms, by which they are in act; and insofar as they desire their forms, they are said to desire the divine likeness. Therefore, etc. — The consequence is evident. For an effect acquires the form of that to which it is assimilated through the form.

Note that by this argument it is not proved that forms are in no way impressed upon matter by an angel; rather, it is proved that they are impressed even by God, and not only by an angel. And thus the angel will not be the first cause of the introduction of forms into matter. The opposite of this was asserted by the opinion attacked here.

This is confirmed by Genesis 1, where Moses, after saying that God created in the beginning, etc., adds how He distinguished all things into their proper species. Likewise Colossians 1: "In Him were all things created."