e?

(3) Whether anything can be infinitude in magnitude?

(4) Whether an infinite multitude can exist?
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FIRST ARTICLE [I, Q. 7, Art. 1]

Whether God Is Infinite?

Objection 1: It seems that God is not infinite. For everything
infinite is imperfect, as the Philosopher says; because it has parts
and matter, as is said in Phys. iii. But God is most perfect;
therefore He is not infinite.

Obj. 2: Further, according to the Philosopher (Phys. i), finite
and infinite belong to quantity. But there is no quantity in God, for
He is not a body, as was shown above (Q. 3, A. 1). Therefore it
does not belong to Him to be infinite.

Obj. 3: Further, what is here in such a way as not to be
elsewhere, is finite according to place. Therefore that which is a
thing in such a way as not to be another thing, is finite according to
substance. But God is this, and not another; for He is not a stone or
wood. Therefore God is not infinite in substance.

_On the contrary,_ Damascene says (De Fide Orth. i, 4) that "God is
infinite and eternal, and boundless."

_I answer that,_ All the ancient philosophers attribute infinitude to
the first principle, as is said (Phys. iii), and with reason; for they
considered that things flow forth infinitely from the first principle.
But because some erred concerning the nature of the first principle,
as a consequence they erred also concerning its infinity; forasmuch as
they asserted that matter was the first principle; consequently they
attributed to the first principle a material infinity to the effect
that some infinite body was the first principle of things.

We must consider therefore that a thing is called infinite because it
is not finite. Now matter is in a way made finite by form, and the
form by matter. Matter indeed is made finite by form, inasmuch as
matter, before it receives its form, is in potentiality to many forms;
but on receiving a form, it is terminated by that one. Again, form is
made finite by matter, inasmuch as form, considered in itself, is
common to many; but when received in matter, the form is determined to
this one particular thing. Now matter is perfected by the form by
which it is made finite; therefore infinite as attributed to matter,
has the nature of something imperfect; for it is as it were formless
matter. On the other hand, form is not made perfect by matter, but
rather is contracted by matter; and hence the infinite, regarded on
the par