Summa contra Gentiles3.78 Chapter LXXVIII. That by means of intellectual creatures other creatures are/ ruled by God

Since it belongs to divine providence that order be preserved in the world; and suitable order consists in a proportionate descent from the highest to the lowest, it is meet that divine providence should reach the most distant things according to a certain proportion. This proportion consists in this,—that just as the highest creatures are subject to God and governed by Him, so the lower creatures are subject to and governed by the higher. Now of all creatures the highest is the intellectual, as was proved above.’ Therefore the very nature of divine providence demands that the remaining creatures be ruled by rational creatures.

Again. Whatever creature executes the order of divine providence, does so in so far as it has a share of the power of the supreme providence: even as the instrument has no movement except in so far as through being moved it has a share in the power of the principal agent. Accordingly those things which have the larger share of the power of divine providence, are the executors of divine providence in regard to those whose share is smaller. Now intellectual creatures have a greater share thereof than others: because, while providence requires disposition of order which is effected by the cognitive faculty, and execution which is the work of the operative power, rational creatures have a share of both powers, whereas other creatures have only the latter. There- Moreover. To whomsoever God gives a power: it is given in relation to the effect of that power: for then are all things disposed of in the best way, when each one is directed to all the goods that it has a natural aptitude to produce. Now the intellective power by its very nature is a directive and governing faculty: hence we see that when they are united in the one subject, the operative power follows the ruling of the intellective power: as in man the limb moves at the will’s command. The same may be seen also, if they be in different subjects: since those men who excel in the operative power, need to be directed by those who excel in the intellective faculty. Therefore the nature of divine lectual creatures. Again. Particular powers are naturally adapted to be in nature. Now it is evident that the intellective power is contains universal forms, whereas all operative powers proceed only from a form proper to the operator. Therefore all other creatures must needs be moved and ruled by intellectual powers.

Moreover. In all ordered powers, that one is directive of another, which has the better knowledge about the plan to be followed: thus we may observe in the arts, that the art which is concerned with the end, whence is taken the entire and the art which gives the form, governs the art which prepares the material: whereas the instruments, through having no knowledge of the scheme, are governed only. Since then intellectual creatures alone are able to know the scheme of the ordering of creatures, it belongs to them to rule and govern all other creatures.

Further. That which is per se, is the cause of that which is by another. Now intellectual creatures alone operate per se, since they are masters of their own actions through having free will: whereas other creatures operate through natural necessity, as being moved by another. Therefore intellectual creatures by their operations move and rule other creatures.