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Objection 1: It would seem that to create is proper to some
Person. For what comes first is the cause of what is after; and what
is perfect is the cause of what is imperfect. But the procession of
the divine Person is prior to the procession of the creature: and is
more perfect, because the divine Person proceeds in perfect similitude
of its principle; whereas the creature proceeds in imperfect
similitude. Therefore the processions of the divine Persons are the
cause of the processions of things, and so to create belongs to a
Person.
Objection 2: Further, the divine Persons are distinguished from
each other only by their processions and relations. Therefore whatever
difference is attributed to the divine Persons belongs to them
according to the processions and relations of the Persons. But the
causation of creatures is diversely attributed to the divine Persons;
for in the Creed, to the Father is attributed that "He is the
Creator of all things visible and invisible"; to the Son is
attributed that by Him "all things were made"; and to the Holy
Ghost is attributed that He is "Lord and Life-giver." Therefore
the causation of creatures belongs to the Persons according to
processions and relations.
Objection 3: Further, if it be said that the causation of the
creature flows from some essential attribute appropriated to some one
Person, this does not appear to be sufficient; because every divine
effect is caused by every essential attribute---viz. by power,
goodness and wisdom---and thus does not belong to one more than to
another. Therefore any determinate mode of causation ought not to be
attributed to one Person more than to another, unless they are
distinguished in creating according to relations and processions.
On the contrary, Dionysius says (Div. Nom. ii) that all things
caused are the common work of the whole Godhead.
I answer that, To create is, properly speaking, to cause or produce
the being of things. And as every agent produces its like, the
principle of action can be considered from the effect of the action;
for it must be fire that generates fire. And therefore to create
belongs to God according to His being, that is, His essence, which
is common to the three Persons. Hence to create is not proper to any
one Person, but is common to the whole Trinity.
Nevertheless the divine Persons, according to the nature of their
procession, have a causality respecting the creation of things. For
as was said above (Question 14, Article 8; Question 19,
Article 4), when treating of the knowledge and will of God, God
is the cause of things by His intellect and will, just as the
craftsman is cause of the things made by his craft. Now the craftsman
works through the word conceived in his mind, and through the love of
his will regarding some object. Hence also God the Father made the
creature through His Word, which is His Son; and through His
Love, which is the Holy Ghost. And so the processions of the
Persons are the type of the productions of creatures inasmuch as they
include the essential attributes, knowledge and will.
Reply to Objection 1: The processions of the divine Persons are
the cause of creation, as above explained.
Reply to Objection 2: As the divine nature, although common to the
three Persons, still belongs to them in a kind of order, inasmuch as
the Son receives the divine nature from the Father, and the Holy
Ghost from both: so also likewise the power of creation, whilst
common to the three Persons, belongs to them in a kind of order. For
the Son receives it from the Father, and the Holy Ghost from both.
Hence to be the Creator is attributed to the Father as to Him Who
does not receive the power of creation from another. And of the Son
it is said (Jn. 1:3), "Through Him all things were made,"
inasmuch as He has the same power, but from another; for this
preposition "through" usually denotes a mediate cause, or "a
principle from a principle." But to the Holy Ghost, Who has the
same power from both, is attributed that by His sway He governs, and
quickens what is created by the Father through the Son. Again, the
reason for this particular appropriation may be taken from the common
notion of the appropriation of the essential attributes. For, as
above stated (Question 39, Article 8, ad 3), to the Father
is appropriated power which is chiefly shown in creation, and therefore
it is attributed to Him to be the Creator. To the Son is
appropriated wisdom, through which the intellectual agent acts; and
therefore it is said: "Through Whom all things were made." And to
the Holy Ghost is appropriated goodness, to which belong both
government, which brings things to their proper end, and the giving of
life---for life consists in a certain interior movement; and the
first mover is the end, and goodness.
Reply to Objection 3: Although every effect of God proceeds from
each attribute, each effect is reduced to that attribute with which it
is naturally connected; thus the order of things is reduced to
"wisdom," and the justification of the sinner to "mercy" and
"goodness" poured out super-abundantly. But creation, which is the
production of the very substance of a thing, is reduced to "power."
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