1 Objection 1: It seems that to be everywhere does not belong to God alone. For the universal, according to the Philosopher Poster. i), is everywhere, and always; primary matter also, since it is in all bodies, is everywhere. But neither of these is God, as appears from what is said above Question 3). Therefore to be everywhere does not belong to God alone.
1 Ad quartum sic proceditur. Videtur quod esse ubique non sit proprium Dei. Universale enim, secundum philosophum, est ubique et semper, materia etiam prima, cum sit in omnibus corporibus, est ubique. Neutrum autem horum est Deus, ut ex praemissis patet. Ergo esse ubique non est proprium Dei.
2 Objection 2: Further, number is in things numbered. But the whole universe is constituted in number, as appears from the Book of Wisdom Wis. 11, 21). Therefore there is some number which is in the whole universe, and is thus everywhere.
2 Praeterea, numerus est in numeratis. Sed totum universum est constitutum in numero, ut patet Sap. XI. Ergo aliquis numerus est, qui est in toto universo, et ita ubique.
3 Objection 3: Further, the universe is a kind of whole perfect body Coel. et Mund. i). But the whole universe is everywhere, because there is no place outside it. Therefore to be everywhere does not belong to God alone.
3 Praeterea, totum universum est quoddam totum corpus perfectum, ut dicitur in I caeli et mundi. Sed totum universum est ubique, quia extra ipsum nullus locus est. Non ergo solus Deus est ubique.
4 Objection 4: Further, if any body were infinite, no place would exist outside of it, and so it would be everywhere. Therefore to be everywhere does not appear to belong to God alone.
4 Praeterea, si aliquod corpus esset infinitum, nullus locus esset extra ipsum. Ergo esset ubique. Et sic, esse ubique non videtur proprium Dei.
5 Objection 5: Further, the soul, as Augustine says De Trin. vi, 6), is whole in the whole body, and whole in every one of its parts. Therefore if there was only one animal in the world, its soul would be everywhere; and thus to be everywhere does not belong to God alone.
5 Praeterea, anima, ut dicit Augustinus, in VI de Trin., est tota in toto corpore, et tota in qualibet eius parte. Si ergo non esset in mundo nisi unum solum animal, anima eius esset ubique. Et sic, esse ubique non est proprium Dei.
6 Objection 6: Further, as Augustine says Ep. 137), The soul feels where it sees, and lives where it feels, and is where it lives. But the soul sees as it were everywhere: for in a succession of glances it comprehends the entire space of the heavens in its sight. Therefore the soul is everywhere.
6 Praeterea, ut Augustinus dicit in epistola ad Volusianum, anima ubi videt, ibi sentit; et ubi sentit, ibi vivit; et ubi vivit, ibi est. Sed anima videt quasi ubique, quia successive videt etiam totum caelum. Ergo anima est ubique.
7 On the contrary, Ambrose says De Spir. Sanct. i, 7): Who dares to call the Holy Ghost a creature, Who in all things, and everywhere, and always is, which assuredly belongs to the divinity alone?
7 Sed contra est quod Ambrosius dicit, in libro de spiritu sancto, quis audeat creaturam dicere spiritum sanctum, qui in omnibus et ubique et semper est; quod utique divinitatis est proprium?
8 I answer that, To be everywhere primarily and absolutely, is proper to God. Now to be everywhere primarily is said of that which in its whole self is everywhere; for if a thing were everywhere according to its parts in different places, it would not be primarily everywhere, forasmuch as what belongs to anything according to part does not belong to it primarily; thus if a man has white teeth, whiteness belongs primarily not to the man but to his teeth. But a thing is everywhere absolutely when it does not belong to it to be everywhere accidentally, that is, merely on some supposition; as a grain of millet would be everywhere, supposing that no other body existed. It belongs therefore to a thing to be everywhere absolutely when, on any supposition, it must be everywhere; and this properly belongs to God alone. For whatever number of places be supposed, even if an infinite number be supposed besides what already exist, it would be necessary that God should be in all of them; for nothing can exist except by Him. Therefore to be everywhere primarily and absolutely belongs to God and is proper to Him: because whatever number of places be supposed to exist, God must be in all of them, not as to a part of Him, but as to His very self.
8 Respondeo dicendum quod esse ubique primo et per se, est proprium Dei. Dico autem esse ubique primo, quod secundum se totum est ubique. Si quid enim esset ubique, secundum diversas partes in diversis locis existens, non esset primo ubique, quia quod convenit alicui ratione partis suae, non convenit ei primo; sicut si homo est albus dente, albedo non convenit primo homini, sed denti. Esse autem ubique per se dico id cui non convenit esse ubique per accidens, propter aliquam suppositionem factam, quia sic granum milii esset ubique, supposito quod nullum aliud corpus esset. Per se igitur convenit esse ubique alicui, quando tale est quod, qualibet positione facta, sequitur illud esse ubique. Et hoc proprie convenit Deo. Quia quotcumque loca ponantur, etiam si ponerentur infinita praeter ista quae sunt, oporteret in omnibus esse Deum, quia nihil potest esse nisi per ipsum. Sic igitur esse ubique primo et per se convenit Deo, et est proprium eius, quia quotcumque loca ponantur, oportet quod in quolibet sit Deus, non secundum partem, sed secundum seipsum.
9 Reply to Objection 1: The universal, and also primary matter are indeed everywhere; but not according to the same mode of existence.
9 Ad primum ergo dicendum quod universale et materia prima sunt quidem ubique, sed non secundum idem esse.
10 Reply to Objection 2: Number, since it is an accident, does not, of itself, exist in place, but accidentally; neither is the whole but only part of it in each of the things numbered; hence it does not follow that it is primarily and absolutely everywhere.
10 Ad secundum dicendum quod numerus, cum sit accidens, non est per se sed per accidens, in loco. Nec est totus in quolibet numeratorum, sed secundum partem. Et sic non sequitur quod sit primo et per se ubique.
11 Reply to Objection 3: The whole body of the universe is everywhere, but not primarily; forasmuch as it is not wholly in each place, but according to its parts; nor again is it everywhere absolutely, because, supposing that other places existed besides itself, it would not be in them.
11 Ad tertium dicendum quod totum corpus universi est ubique, sed non primo, quia non totum est in quolibet loco, sed secundum suas partes. Nec iterum per se, quia si ponerentur aliqua alia loca, non esset in eis.
12 Reply to Objection 4: If an infinite body existed, it would be everywhere; but according to its parts.
12 Ad quartum dicendum quod, si esset corpus infinitum, esset ubique; sed secundum suas partes.
13 Reply to Objection 5: Were there one animal only, its soul would be everywhere primarily indeed, but only accidentally.
13 Ad quintum dicendum quod, si esset unum solum animal, anima eius esset ubique primo quidem, sed per accidens.
14 Reply to Objection 6: When it is said that the soul sees anywhere, this can be taken in two senses. In one sense the adverb anywhere determines the act of seeing on the part of the object; and in this sense it is true that while it sees the heavens, it sees in the heavens; and in the same way it feels in the heavens; but it does not follow that it lives or exists in the heavens, because to live and to exist do not import an act passing to an exterior object. In another sense it can be understood according as the adverb determines the act of the seer, as proceeding from the seer; and thus it is true that where the soul feels and sees, there it is, and there it lives according to this mode of speaking; and thus it does not follow that it is everywhere.
14 Ad sextum dicendum quod, cum dicitur anima alicubi videre, potest intelligi dupliciter. Uno modo, secundum quod hoc adverbium alicubi determinat actum videndi ex parte obiecti. Et sic verum est quod, dum caelum videt, in caelo videt, et eadem ratione in caelo sentit. Non tamen sequitur quod in caelo vivat vel sit, quia vivere et esse non important actum transeuntem in exterius obiectum. Alio modo potest intelligi secundum quod adverbium determinat actum videntis, secundum quod exit a vidente. Et sic verum est quod anima ubi sentit et videt, ibi est et vivit, secundum istum modum loquendi. Et ita non sequitur quod sit ubique.