ich is not seen in the conversion of the
Gentiles; inasmuch as the Jews were saved on account of the promises
made to the fathers.

Reply Obj. 3: Justice and mercy appear in the punishment of the just
in this world, since by afflictions lesser faults are cleansed in
them, and they are the more raised up from earthly affections to God.
As to this Gregory says (Moral. xxvi, 9): "The evils that press on us
in this world force us to go to God."

Reply Obj. 4: Although creation presupposes nothing in the universe;
yet it does presuppose something in the knowledge of God. In this way
too the idea of justice is preserved in creation; by the production
of beings in a manner that accords with the divine wisdom and
goodness. And the idea of mercy, also, is preserved in the change of
creatures from non-existence to existence.
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QUESTION 22

THE PROVIDENCE OF GOD
(In Four Articles)

Having considered all that relates to the will absolutely, we must
now proceed to those things which have relation to both the intellect
and the will, namely providence, in respect to all created things;
predestination and reprobation and all that is connected with these
acts in respect especially of man as regards his eternal salvation.
For in the science of morals, after the moral virtues themselves,
comes the consideration of prudence, to which providence would seem
to belong. Concerning God's providence there are four points of
inquiry:

(1) Whether providence is suitably assigned to God?

(2) Whether everything comes under divine providence?

(3) Whether divine providence is immediately concerned with all
things?

(4) Whether divine providence imposes any necessity upon things
foreseen?
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FIRST ARTICLE [I, Q. 22, Art. 1]

Whether Providence Can Suitably Be Attributed to God?

Objection 1: It seems that providence is not becoming to God. For
providence, according to Tully (De Invent. ii), is a part of
prudence. But prudence, since, according to the Philosopher (Ethic.
vi, 5, 9, 18), it gives good counsel, cannot belong to God, Who never
has any doubt for which He should take counsel. Therefore providence
cannot belong to God.

Obj. 2: Further, whatever is in God, is eternal. But providence is
not anything eternal, for it is concerned with existing things that
are not eternal, according to Damascene (De Fide Orth. ii, 29).
Therefore there is no providence in God.

Obj. 3: Further, t