The Providence of God Regarding The Universe by William of Auvergne, Roland J. Teske

By William of Auvergne, Roland J. Teske

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However, one who /755b/ admits that the creator cares for and governs something, but does so by another intermediate ruler and governor, does not destroy the care or governance of the creator, but rather explains it. Chapter 2 That the Providence of God Extends Not Only to Higher Things, But Also to These Lower Particular Things, However Small B ut with regard to the motions of the heavens, stars, and lights, with regard to the changes of the seasons, and with regard to the generations and corruptions that follow upon the changes of seasons on account of the care and providence of the creator, the benefits that come from them for human beings and other animals, which could only come about by the care and providence of the creator, are clear proofs for those who are intelligent.

How then will a spider come down to any one? But if it does not come down to this one, its imagination or other apprehension will stay at something common or general. Therefore, the apprehension of commons or universals will not be proper to intelligent substances. Moreover, concerning the skills that exist among us, no one says that he builds this house in particular, but rather a house. Similarly, a weaver did not say that he weaves this cloth, but some cloth. Nor does a smith say that he fashions this sword, but a sword.

This sort of motion, therefore, comes from providence. Hence, everything that by itself naturally follows from it . Hence, day and night, generations and corruptions, the changes of the four seasons of spring, fall, winter, and summer < come from providence>. But these benefits are known to us; for much better reason to the creator. Because, therefore, the intention of someone wise is to intend every good and every benefit in his work that should or can come from his work, for much better reason, this will be the intention of the most wise creator.

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