A strong argument is urged by the theologian against the philosopher in this connection. Since man’s intellect is as permanent as the angels, divine Providence ought to attach itself to the intellect, as it attaches itself to the angels. Moreover, this fact made itself manifest to the senses, as Scripture relates of the punishment of the wicked, that some times hyperphysical and supernatural calamities befall them, having been forewarned by a man renowned as a prophet; at the same time the righteous are delivered from these calamities, and prosper against the laws of nature. This cannot be attributed to chance and accident, for it occurred very frequently, and the warning had been given by a man sent by God, who is blessed, whose message could not be doubted. With all these arguments the theologian establishes his belief that God, who is blessed, supervises every individual of the human race, giving a goodly reward to the righteous, and bringing calamities upon the wicked. To this the philosopher replies and says that, had the affairs of the world been arranged in this manner, the contention of the theologians would have been justified. But we also see that supernatural calamities befall many righteous men, and, on the other hand, many of the wicked who deserve evil prosper in a manner contrary to natural reason. Had things been arranged by God, who is blessed, as the theologian maintains, the righteous man should have been delivered from the misfortunes which had befallen him, and prosperity should have been withheld from the wicked. The theologian says with regard to the misfortunes that have come upon the righteous that it is a fallacious contention. The fallacy is due to one of two considerations: either on account of the subject, or on account of the object. As to the subject, it is possible that this man who, according to all appearances, is righteous, is not good at all; for He who understands his secrets knows that he is bad; men are deceived about him, and decide that he is good, but He who understands his thoughts knows him to be bad. Or he may have committed a crime for which he deserves this calamity. As to the object, it is possible that these occurrences which appear to be bad are not bad at all, but are for the good of the sufferer.