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Objection 1: It would seem that no procession in God can be called
generation. For generation is change from non-existence to
existence, and is opposed to corruption; while matter is the subject
of both. Nothing of all this belongs to God. Therefore generation
cannot exist in God.
Objection 2: Further, procession exists in God, according to an
intelligible mode, as above explained (Article 1). But such a
process is not called generation in us; therefore neither is it to be
so called in God.
Objection 3: Further, anything that is generated derives existence
from its generator. Therefore such existence is a derived existence.
But no derived existence can be a self-subsistence. Therefore,
since the divine existence is self-subsisting (Question 3, Article
4), it follows that no generated existence can be the divine
existence. Therefore there is no generation in God.
On the contrary, It is said (Ps. 2:7): "This day have I
begotten Thee."
I answer that, The procession of the Word in God is called
generation. In proof whereof we must observe that generation has a
twofold meaning: one common to everything subject to generation and
corruption; in which sense generation is nothing but change from
non-existence to existence. In another sense it is proper and belongs
to living things; in which sense it signifies the origin of a living
being from a conjoined living principle; and this is properly called
birth. Not everything of that kind, however, is called begotten;
but, strictly speaking, only what proceeds by way of similitude.
Hence a hair has not the aspect of generation and sonship, but only
that has which proceeds by way of a similitude. Nor will any likeness
suffice; for a worm which is generated from animals has not the aspect
of generation and sonship, although it has a generic similitude; for
this kind of generation requires that there should be a procession by
way of similitude in the same specific nature; as a man proceeds from a
man, and a horse from a horse. So in living things, which proceed
from potential to actual life, such as men and animals, generation
includes both these kinds of generation. But if there is a being whose
life does not proceed from potentiality to act, procession (if found
in such a being) excludes entirely the first kind of generation;
whereas it may have that kind of generation which belongs to living
things. So in this manner the procession of the Word in God is
generation; for He proceeds by way of intelligible action, which is a
vital operation:---from a conjoined principle (as above
described):---by way of similitude, inasmuch as the concept of the
intellect is a likeness of the object conceived:---and exists in the
same nature, because in God the act of understanding and His
existence are the same, as shown above (Question 14, Article
4). Hence the procession of the Word in God is called generation;
and the Word Himself proceeding is called the Son.
Reply to Objection 1: This objection is based on the idea of
generation in the first sense, importing the issuing forth from
potentiality to act; in which sense it is not found in God.
Reply to Objection 2: The act of human understanding in ourselves
is not the substance itself of the intellect; hence the word which
proceeds within us by intelligible operation is not of the same nature
as the source whence it proceeds; so the idea of generation cannot be
properly and fully applied to it. But the divine act of intelligence
is the very substance itself of the one who understands (Question
14, Article 4). The Word proceeding therefore proceeds as
subsisting in the same nature; and so is properly called begotten, and
Son. Hence Scripture employs terms which denote generation of living
things in order to signify the procession of the divine Wisdom,
namely, conception and birth; as is declared in the person of the
divine Wisdom, "The depths were not as yet, and I was already
conceived; before the hills, I was brought forth." (Prov.
8:24). In our way of understanding we use the word "conception"
in order to signify that in the word of our intellect is found the
likeness of the thing understood, although there be no identity of
nature.
Reply to Objection 3: Not everything derived from another has
existence in another subject; otherwise we could not say that the whole
substance of created being comes from God, since there is no subject
that could receive the whole substance. So, then, what is generated
in God receives its existence from the generator, not as though that
existence were received into matter or into a subject (which would
conflict with the divine self-subsistence); but when we speak of His
existence as received, we mean that He Who proceeds receives divine
existence from another; not, however, as if He were other from the
divine nature. For in the perfection itself of the divine existence
are contained both the Word intelligibly proceeding and the principle
of the Word, with whatever belongs to His perfection (Question 4,
Article 2).
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