first head there are eight points of
inquiry:

(1) Whether the world is governed by someone?

(2) What is the end of this government?

(3) Whether the world is governed by one?

(4) Of the effects of this government?

(5) Whether all things are subject to Divine government?

(6) Whether all things are immediately governed by God?

(7) Whether the Divine government is frustrated in anything?

(8) Whether anything is contrary to the Divine Providence?
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FIRST ARTICLE [I, Q. 103, Art. 1]

Whether the World Is Governed by Anyone?

Objection 1: It would seem that the world is not governed by anyone.
For it belongs to those things to be governed, which move or work for
an end. But natural things which make up the greater part of the world
do not move, or work for an end; for they have no knowledge of their
end. Therefore the world is not governed.

Obj. 2: Further, those things are governed which are moved towards
an object. But the world does not appear to be so directed, but has
stability in itself. Therefore it is not governed.

Obj. 3: Further, what is necessarily determined by its own nature
to one particular thing, does not require any external principle of
government. But the principal parts of the world are by a certain
necessity determined to something particular in their actions and
movements. Therefore the world does not require to be governed.

_On the contrary,_ It is written (Wis. 14:3): "But Thou, O Father,
governest all things by Thy Providence." And Boethius says (De
Consol. iii): "Thou Who governest this universe by mandate eternal."

_I answer that,_ Certain ancient philosophers denied the government
of the world, saying that all things happened by chance. But such an
opinion can be refuted as impossible in two ways. First, by
observation of things themselves: for we observe that in nature
things happen always or nearly always for the best; which would not
be the case unless some sort of providence directed nature towards
good as an end; which is to govern. Wherefore the unfailing order we
observe in things is a sign of their being governed; for instance, if
we enter a well-ordered house we gather therefrom the intention of
him that put it in order, as Tullius says (De Nat. Deorum ii),
quoting Aristotle [*Cleanthes]. Secondly, this is clear from a
consideration of Divine goodness, which, as we have said above (Q.
44, A. 4; Q. 65, A. 2), was the cause of the producti