light that it was good"
(Gen. 1:4); and in like manner of each one of the rest. But of all
together it is said, "God saw all the things that He had made, and
they were very good" (Gen. 1:31).

Reply Obj. 2: The first effect of unity is equality; and then comes
multiplicity; and therefore from the Father, to Whom, according to
Augustine (De Doctr. Christ. i, 5), is appropriated unity, the Son
proceeds to Whom is appropriated equality, and then from Him the
creature proceeds, to which belongs inequality; but nevertheless
even creatures share in a certain equality--namely, of proportion.

Reply Obj. 3: This is the argument that persuaded Origen: but it
holds only as regards the distribution of rewards, the inequality of
which is due to unequal merits. But in the constitution of things
there is no inequality of parts through any preceding inequality,
either of merits or of the disposition of the matter; but inequality
comes from the perfection of the whole. This appears also in works
done by art; for the roof of a house differs from the foundation, not
because it is made of other material; but in order that the house may
be made perfect of different parts, the artificer seeks different
material; indeed, he would make such material if he could.
_______________________

THIRD ARTICLE [I, Q. 47, Art. 3]

Whether There Is Only One World?

Objection 1: It would seem that there is not only one world, but many.
Because, as Augustine says (QQ. 83, qu. 46), it is unfitting to say
that God has created things without a reason. But for the same reason
He created one, He could create many, since His power is not limited
to the creation of one world; but rather it is infinite, as was shown
above (Q. 25, A. 2). Therefore God has produced many worlds.

Obj. 2: Further, nature does what is best and much more does God.
But it is better for there to be many worlds than one, because many
good things are better than a few. Therefore many worlds have been
made by God.

Obj. 3: Further, everything which has a form in matter can be
multiplied in number, the species remaining the same, because
multiplication in number comes from matter. But the world has a form
in matter. Thus as when I say "man" I mean the form, and when I say
"this man," I mean the form in matter; so when we say "world," the
form is signified, and when we say "this world," the form in the
matter is signified. Therefore there is nothing to prevent the
existence of many w