something which is uttermost being; for those things that are greatest
in truth are greatest in being, as it is written in _Metaph._ ii. Now
the maximum in any genus is the cause of all in that genus; as fire,
which is the maximum heat, is the cause of all hot things. Therefore
there must also be something which is to all beings the cause of their
being, goodness, and every other perfection; and this we call God.

The fifth way is taken from the governance of the world. We see that
things which lack intelligence, such as natural bodies, act for an
end, and this is evident from their acting always, or nearly always,
in the same way, so as to obtain the best result. Hence it is plain
that not fortuitously, but designedly, do they achieve their end. Now
whatever lacks intelligence cannot move towards an end, unless it be
directed by some being endowed with knowledge and intelligence; as the
arrow is shot to its mark by the archer. Therefore some intelligent
being exists by whom all natural things are directed to their end; and
this being we call God.

Reply Obj. 1: As Augustine says (Enchiridion xi): "Since God
is the highest good, He would not allow any evil to exist in His
works, unless His omnipotence and goodness were such as to bring good
even out of evil." This is part of the infinite goodness of God, that
He should allow evil to exist, and out of it produce good.

Reply Obj. 2: Since nature works for a determinate end under
the direction of a higher agent, whatever is done by nature must needs
be traced back to God, as to its first cause. So also whatever is done
voluntarily must also be traced back to some higher cause other than
human reason or will, since these can change or fail; for all things
that are changeable and capable of defect must be traced back to an