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state of actuality, because we call that perfect which lacks nothing of the mode of its perfection.
Reply Obj. 1: As Gregory says (Moral. v, 26,29): "Though our lips can only stammer, we yet chant the high things of God." For that which is not made is improperly called perfect. Nevertheless because created things are then called perfect, when from potentiality they are brought into actuality, this word "perfect" signifies whatever is not wanting in actuality, whether this be by way of perfection or not.
Reply Obj. 2: The material principle which with us is found to be imperfect, cannot be absolutely primal; but must be preceded by something perfect. For seed, though it be the principle of animal life reproduced through seed, has previous to it, the animal or plant from which is came. Because, previous to that which is potential, must be that which is actual; since a potential being can only be reduced into act by some being already actual.
Reply Obj. 3: Existence is the most perfect of all things, for it is compared to all things as that by which they are made actual; for nothing has actuality except so far as it exists. Hence existence is that which actuates all things, even their forms. Therefore it is not compared to other things as the receiver is to the received; but rather as the received to the receiver. When therefore I speak of the existence of man, or horse, or anything else, existence is considered a formal principle, and as something received; and not as that which exists.
SECOND ARTICLE [I, Q. 4, Art. 2]
Whether the Perfections of All Things Are in God?
Objection 1: It seems that the perfections of all things are not in God. For God is simple, as shown above (Q. 3, A. 7); whereas the perfections of things are many and diverse. Therefore the perfections of all things are