Summa contra Gentiles1.75 Chapter LXXV. That God in willing himself wills also other things

Hence it may be proved that in willing Himself He wills other things also.

For He who wills the end principally, wills the means to the end for the sake of that end. Now God Himself is the last end of things, as appears sufficiently from what we have said. From the fact therefore that He wills Himself to be, He wills also other things, that are directed to Himself as their end.

Again. Every thing desires the perfection of that which it wills and loves for its own sake: because whatever we love for its own saKe, we wish to be best, and ever to be bettered and multiplied as much as possible. Now God wills and loves His essence for its own sake: and it cannot be increased or multiplied in itself, as appears from what has been said: and can only be multiplied in respect of its likeness which is shared by many. Therefore God wishes things to be multiplied, because He wills and loves His essence and perfection.

Moreover. Whosoever loves a thing in itself and for its own sake, loves in consequence all the things wherein it is found: thus he who loves sweetness for its own sake, must needs love all sweet things. Now God wills and loves His own being, in itself and for its own sake, as we have proved above. And all other being is a participation, by likeness, of His being, as was made sufficiently clear by what we have said above. Therefore, from the very fact that God wills and loves Himself, it follows that He wills and loves other things.

Again. God, in willing Himself, wills all things that are in Him. Now all things pre-exist in Him somewhat by their proper types, as we have proved. Therefore in willing Himself, God wills other things.

Again. As stated above, the greater a thing's power, to so many more things, and to the greater distance does its causality extend. Now the causality of an end consists in other things being desired for its sake. Wherefore the more perfect and the more willed an end is, to so many more things does the will of him who wills that end extend by reason of that end. But the divine essence is most perfect considered under the aspect of goodness and end. Therefore it will extend its causality most of all to many things, so that many be willed for its sake, especially by God, Who wills it perfectly with all His might.

Further. Will is consequent upon intellect. Now God by His intellect understands Himself principally, and other things in Himself. Therefore in like manner He wills Himself principally, and in willing Himself, He wills all else.

This is confirmed by the authority of Holy Writ: for it is written (Wis. xi. 25): For Thou lovest all things that are, and hatest none of the things which Thou hast made.