Obj. 2: Further, everything that comes from another has a principle. But nothing eternal has a principle. Therefore the Son is not eternal; nor is the Holy Ghost.
Obj. 3: Further, everything which is corrupted ceases to be. Hence everything generated begins to be; for the end of generation is existence. But the Son is generated by the Father. Therefore He begins to exist, and is not co-eternal with the Father.
Obj. 4: Further, if the Son be begotten by the Father, either He is always being begotten, or there is some moment in which He is begotten. If He is always being begotten, since, during the process of generation, a thing must be imperfect, as appears in successive things, which are always in process of becoming, as time and motion, it follows that the Son must be always imperfect, which cannot be admitted. Thus there is a moment to be assigned for the begetting of the Son, and before that moment the Son did not exist.
On the contrary,Athanasius declares that "all the three persons are co-eternal with each other."
I answer that,We must say that the Son is co-eternal with the Father. In proof of which we must consider that for a thing which proceeds from a principle to be posterior to its principle may be due to two reasons: one on the part of the agent, and the other on the part of the action. On the part of the agent this happens differently as regards free agents and natural agents. In free agents, on account of the choice of time; for as a free agent can choose the form it gives to the effect, as stated above (Q. 41, A. 2), so it can choose the time in which to produce its effect. In natural agents, however, the same happens from the agent not having its perfection of natural power from the very first, but obtaining it after a certain time; as, for instance, a man is not able to generate from the very first. Considered on the part of action, anything derived from a principle cannot exist simultaneously with its principle when the action is successive. So, given that an agent, as soon as it exists, begins to act thus, the effect would not exist in the same instant, but in the instant of the action's termination. Now it is manifest, according to what has been said (Q. 41, A. 2), that the Father does not beget the Son by will, but by nature; and also that the Father's nature was perfect from eternity; and again that the action whereby the Father produces the Son is not successive, because thus the Son would be successively generated, and this generation would be material, and accompanied with movement; which is quite impossible. Therefore we conclude that the Son existed whensoever the Father existed and thus the Son is co-eternal with the Father, and likewise the Holy Ghost is co-eternal with both.
Reply Obj. 1: As Augustine says (De Verbis Domini, Serm. 38), no mode of the procession of any creature perfectly represents the divine generation. Hence we need to gather a likeness of it from many of these modes, so that what is wanting in one may be somewhat supplied from another; and thus it is declared in the council of Ephesus: "Let Splendor tell thee that the co-eternal Son existed always with the Father; let the Word announce the impassibility of His birth; let the name Son insinuate His consubstantiality." Yet, above them all the procession of the word from the intellect represents it more exactly; the intellectual word not being posterior to its source except in an intellect passing from potentiality to act; and this cannot be said of God.
Reply Obj. 2: Eternity excludes the principle of duration, but not the principle of origin.
Reply Obj. 3: Every corruption is a change; and so all that corrupts begins not to exist and ceases to be. The divine generation, however, is not changed, as stated above (Q. 27, A. 2). Hence the Son is ever being begotten, and the Father is always begetting.
Reply Obj. 4: In time there is something indivisible—namely, the instant; and there is something else which endures—namely, time. But in eternity the indivisible "now" stands ever still, as we have said above (Q. 10, A. 2, ad 1; A. 4, ad 2). But the generation of the Son is not in the "now" of time, or in time, but in eternity. And so to express the presentiality and permanence of eternity, we can say that "He is ever being born," as Origen said (Hom. in Joan. i). But as Gregory [*Moral. xxix, 21] and Augustine [*Super Ps. 2:7] said, it is better to say "ever born," so that "ever" may denote the permanence of eternity, and "born" the perfection of the only Begotten. Thus, therefore, neither is the Son imperfect, nor "was there a time when He was not," as Arius said. _______________________
THIRD ARTICLE [I, Q. 42, Art. 3]
Whether in the Divine Persons There Exists an Order of Nature?
Objection 1: It would seem that among the divine persons there does not exist an order of nature. For whatever exists in God is the essence, or a person, or a notion. But the order of nature does not signify the essence, nor any of the persons, or notions. Therefore there is no order of nature in God.
Obj. 2: Further, wherever order of nature exists, there one comes before another, at least, according to nature and intellect. But in the divine persons there exists neither priority nor posteriority, as declared by Athanasius. Therefore, in the divine persons there is no order of nature.
Obj. 3: Further, wherever order exists, distinction also exists. But there is no distinction in the divine nature. Therefore it is not subject to order; and order of nature does not exist in it.
Obj. 4: Further, the divine nature is the divine essence. But there is no order of essence in God. Therefore neither is there of nature.
On the contrary,Where plurality exists without order, confusion exists. But in the divine persons there is no confusion, as Athanasius says. Therefore in God order exists.
I answer that,Order always has reference to some principle. Wherefore since there are many kinds of principle—namely, according to site, as a point; according to intellect, as the principle of demonstration; and according to each individual cause—so are there many kinds of order. Now principle, according to origin, without priority, exists in God as we have stated (Q. 33, A. 1): so there must likewise be order according to origin, without priority; and this is called 'the order of nature': in the words of Augustine (Contra Maxim. iv): "Not whereby one is prior to another, but whereby one is from another."
Reply Obj. 1: The order of nature signifies the notion of origin in general, not a special kind of origin.
Reply Obj. 2: In things created, even when what is derived from a principle is co-equal in duration with its principle, the principle still comes first in the order of nature and reason, if formally considered as principle. If, however, we consider the relations of cause and effect, or of the principle and the thing proceeding therefrom, it is clear that the things so related are simultaneous in the order of nature and reason, inasmuch as the one enters the definition of the other. But in God the relations themselves are the persons subsisting in one nature. So, neither on the part of the nature, nor on the part the relations, can one person be prior to another, not even in the order of nature and reason.
Reply Obj. 3: The order of nature means not the ordering of nature itself, but the existence of order in the divine Persons according to natural origin.
Reply Obj. 4: Nature in a certain way implies the idea of a principle, but essence does not; and so the order of origin is more correctly called the order of nature than the order of essence. _______________________
FOURTH ARTICLE [I, Q. 4, Art. 4]
Whether the Son Is Equal to the Father in Greatness?
Objection 1: It would seem that the Son is not equal to the Father in greatness. For He Himself said (John 14:28): "The Father is greater than I"; and the Apostle says (1 Cor. 15:28): "The Son Himself shall be subject to Him that put all things under Him."
Obj. 2: Further, paternity is part of the Father's dignity. But paternity does not belong to the Son. Therefore the Son does not possess all the Father's dignity; and so He is not equal in greatness to the Father.
Obj. 3: Further, wherever there exist a whole and a part, many parts are more than one only, or than fewer parts; as three men are more than two, or than one. But in God a universal whole exists, and a part; for under relation or notion, several notions are included. Therefore, since in the Father there are three notions, while in the Son there are only two, the Son is evidently not equal to the Father.
On the contrary,It is said (Phil. 2:6): "He thought it not robbery to be equal with God."
I answer that,The Son is necessarily equal to the Father in greatness. For the greatness of God is nothing but the perfection of His nature. Now it belongs to the very nature of paternity and filiation that the Son by generation should attain to the possession of the perfection of the nature which is in the Father, in the same way as it is in the Father Himself. But since in men generation is a certain kind of transmutation of one proceeding from potentiality to act, it follows that a man is not equal at first to the father who begets him, but attains to equality by due growth, unless owing to a defect in the principle of generation it should happen otherwise. From what precedes (Q. 27, A. 2; Q. 33, AA. 2 ,3), it is evident that in God there exist real true paternity and filiation. Nor can we say that the power of generation in the Father was defective, nor that the Son of God arrived at perfection in a successive manner and by change. Therefore we must say that the Son was eternally equal to the Father in greatness. Hence, Hilary says (De Synod. Can. 27): "Remove bodily weakness, remove the beginning of conception, remove pain and all human shortcomings, then every son, by reason of his natural nativity, is the father's equal, because he has a like nature."
Reply Obj. 1: These words are to be understood of Christ's human nature, wherein He is less than the Father, and subject to Him; but in His divine nature He is equal to the Father. This is expressed by Athanasius, "Equal to the Father in His Godhead; less than the Father in humanity": and by Hilary (De Trin. ix): "By the fact of giving, the Father is greater; but He is not less to Whom the same being is given"; and (De Synod.): "The Son subjects Himself by His inborn piety"—that is, by His recognition of paternal authority; whereas "creatures are subject by their created weakness."
Reply Obj. 2: Equality is measured by greatness. In God greatness signifies the perfection of nature, as above explained (A. 1, ad 1), and belongs to the essence. Thus equality and likeness in God have reference to the essence; nor can there be inequality or dissimilitude arising from the distinction of the relations. Wherefore Augustine says (Contra Maxim. iii, 13), "The question of origin is, Who is from whom? but the question of equality is, Of what kind, or how great, is he?" Therefore, paternity is the Father's dignity, as also the Father's essence: since dignity is something absolute, and pertains to the essence. As, therefore, the same essence, which in the Father is paternity, in the Son is filiation, so the same dignity which, in the Father is paternity, in the Son is filiation. It is thus true to say that the Son possesses whatever dignity the Father has; but we cannot argue—"the Father has paternity, therefore the Son has paternity," for there is a transition from substance to relation. For the Father and the Son have the same essence and dignity, which exist in the Father by the relation of giver, and in the Son by relation of receiver.
Reply Obj. 3: In God relation is not a universal whole, although it is predicated of each of the relations; because all the relations are one in essence and being, which is irreconcilable with the idea of universal, the parts of which are distinguished in being. Person likewise is not a universal term in God as we have seen above (Q. 30, A. 4). Wherefore all the relations together are not greater than only one; nor are all the persons something greater than only one; because the whole perfection of the divine nature exists in each person. _______________________
FIFTH ARTICLE [I, Q. 42, Art. 5]
Whether the Son Is in the Father, and Conversely?
Objection 1: It would seem that the Son and the Father are not in each other. For the Philosopher (Phys. iv, text. 23) gives eight modes of one thing existing in another, according to none of which is the Son in the Father, or conversely; as is patent to anyone who examines each mode. Therefore the Son and the Father are not in each other.
Obj. 2: Further, nothing that has come out from another is within. But the Son from eternity came out from the Father, according to Mic. 5:2: "His going forth is from the beginning, from the days of eternity." Therefore the Son is not in the Father.
Obj. 3: Further, one of two opposites cannot be in the other. But the Son and the Father are relatively opposed. Therefore one cannot be in the other.
On the contrary,It is said (John 14:10): "I am in the Father, and the Father is in Me."
I answer that,There are three points of consideration as regards the Father and the Son; the essence, the relation and the origin; and according to each the Son and the Father are in each other. The Father is in the Son by His essence, forasmuch as the Father is His own essence and communicates His essence to the Son not by any change on His part. Hence it follows that as the Father's essence is in the Son, the Father Himself is in the Son; likewise, since the Son is His own essence, it follows that He Himself is in the Father in Whom is His essence. This is expressed by Hilary (De Trin. v), "The unchangeable God, so to speak, follows His own nature in begetting an unchangeable subsisting God. So we understand the nature of God to subsist in Him, for He is God in God." It is also manifest that as regards the relations, each of two relative opposites is in the concept of the other. Regarding origin also, it is clear that the procession of the intelligible word is not outside the intellect, inasmuch as it remains in the utterer of the word. What also is uttered by the word is therein contained. And the same applies to the Holy Ghost.
Reply Obj. 1: What is contained in creatures does not sufficiently represent what exists in God; so according to none of the modes enumerated by the Philosopher, are the Son and the Father in each other. The mode the most nearly approaching to the reality is to be found in that whereby something exists in its originating principle, except that the unity of essence between the principle and that which proceeds therefrom is wanting in things created.
Reply Obj. 2: The Son's going forth from the Father is by mode of the interior procession whereby the word emerges from the heart and remains therein. Hence this going forth in God is only by the distinction of the relations, not by any kind of essential separation.
Reply Obj. 3: The Father and the Son are relatively opposed, but not essentially; while, as above explained, one relative opposite is in the other. _______________________
SIXTH ARTICLE [I, Q. 42, Art. 6]
Whether the Son Is Equal to the Father in Power?
Objection 1: It would seem that the Son is not equal to the Father in power. For it is said (John 5:19): "The Son cannot do anything of Himself but what He seeth the Father doing." But the Father can act of Himself. Therefore the Father's power is greater than the Son's.
Obj. 2: Further, greater is the power of him who commands and teaches than of him who obeys and hears. But the Father commands the Son according to John 14:31: "As the Father gave Me commandment so do I." The Father also teaches the Son: "The Father loveth the Son, and showeth Him all things that Himself doth" (John 5:20). Also, the Son hears: "As I hear, so I judge" (John 5:30). Therefore the Father has greater power than the Son.
Obj. 3: Further, it belongs to the Father's omnipotence to be able to beget a Son equal to Himself. For Augustine says (Contra Maxim. iii, 7), "Were He unable to beget one equal to Himself, where would be the omnipotence of God the Father?" But the Son cannot beget a Son, as proved above (Q. 41, A. 6). Therefore the Son cannot do all that belongs to the Father's omnipotence; and hence He is not equal to Him power.
On the contrary,It is said (John 5:19): "Whatsoever things the Father doth, these the Son also doth in like manner."
I answer that,The Son is necessarily equal to the Father in power. Power of action is a consequence of perfection in nature. In creatures, for instance, we see that the more perfect the nature, the greater power is there for action. Now it was shown above (A. 4) that the very notion of the divine paternity and filiation requires that the Son should be the Father's equal in greatness—that is, in perfection of nature. Hence it follows that the Son is equal to the Father in power; and the same applies to the Holy Ghost in relation to both.
Reply Obj. 1: The words, "the Son cannot of Himself do anything," do not withdraw from the Son any power possessed by the Father, since it is immediately added, "Whatsoever things the Father doth, the Son doth in like manner"; but their meaning is to show that the Son derives His power from the Father, of Whom He receives His nature. Hence, Hilary says (De Trin. ix), "The unity of the divine nature implies that the Son so acts of Himself [per se], that He does not act by Himself [a se]."
Reply Obj. 2: The Father's "showing" and the Son's "hearing" are to be taken in the sense that the Father communicates knowledge to the Son, as He communicates His essence. The command of the Father can be explained in the same sense, as giving Him from eternity knowledge and will to act, by begetting Him. Or, better still, this may be referred to Christ in His human nature.
Reply Obj. 3: As the same essence is paternity in the Father, and filiation in the Son: so by the same power the Father begets, and the Son is begotten. Hence it is clear that the Son can do whatever the Father can do; yet it does not follow that the Son can beget; for to argue thus would imply transition from substance to relation, for generation signifies a divine relation. So the Son has the same omnipotence as the Father, but with another relation; the Father possessing power as "giving" signified when we say that He is able to beget; while the Son possesses the power of "receiving," signified by saying that He can be begotten. _______________________
THE MISSION OF THE DIVINE PERSONS(In Eight Articles)
We next consider the mission of the divine persons, concerning which there are eight points of inquiry:
(1) Whether it is suitable for a divine person to be sent?
(2) Whether mission is eternal, or only temporal?
(3) In what sense a divine person is invisibly sent?
(4) Whether it is fitting that each person be sent?
(5) Whether both the Son and the Holy Ghost are invisibly sent?
(6) To whom the invisible mission is directed?
(7) Of the visible mission.
(8) Whether any person sends Himself visibly or invisibly? _______________________
FIRST ARTICLE [I, Q. 43, Art. 1]
Whether a Divine Person Can Be Properly Sent?
Objection 1: It would seem that a divine person cannot be properly sent. For one who is sent is less than the sender. But one divine person is not less than another. Therefore one person is not sent by another.
Obj. 2: Further, what is sent is separated from the sender; hence Jerome says, commenting on Ezech. 16:53: "What is joined and tied in one body cannot be sent." But in the divine persons there is nothing that is separable, as Hilary says (De Trin. vii). Therefore one person is not sent by another.
Obj. 3: Further, whoever is sent, departs from one place and comes anew into another. But this does not apply to a divine person, Who is everywhere. Therefore it is not suitable for a divine person to be sent.
On the contrary,It is said (John 8:16): "I am not alone, but I and the Father that sent Me."
I answer that,the notion of mission includes two things: the habitude of the one sent to the sender; and that of the one sent to the end whereto he is sent. Anyone being sent implies a certain kind of procession of the one sent from the sender: either according to command, as the master sends the servant; or according to counsel, as an adviser may be said to send the king to battle; or according to origin, as a tree sends forth its flowers. The habitude to the term to which he is sent is also shown, so that in some way he begins to be present there: either because in no way was he present before in the place whereto he is sent, or because he begins to be there in some way in which he was not there hitherto. Thus the mission of a divine person is a fitting thing, as meaning in one way the procession of origin from the sender, and as meaning a new way of existing in another; thus the Son is said to be sent by the Father into the world, inasmuch as He began to exist visibly in the world by taking our nature; whereas "He was" previously "in the world" (John 1:1).
Reply Obj. 1: Mission implies inferiority in the one sent, when it means procession from the sender as principle, by command or counsel; forasmuch as the one commanding is the greater, and the counsellor is the wiser. In God, however, it means only procession of origin, which is according to equality, as explained above (Q. 42, AA. 4, 6).
Reply Obj. 2: What is so sent as to begin to exist where previously it did not exist, is locally moved by being sent; hence it is necessarily separated locally from the sender. This, however, has no place in the mission of a divine person; for the divine person sent neither begins to exist where he did not previously exist, nor ceases to exist where He was. Hence such a mission takes place without a separation, having only distinction of origin.
Reply Obj. 3: This objection rests on the idea of mission according to local motion, which is not in God. _______________________
SECOND ARTICLE [I, Q. 43, Art. 2]
Whether Mission Is Eternal, or Only Temporal?
Objection 1: It would seem that mission can be eternal. For Gregory says (Hom. xxvi, in Ev.), "The Son is sent as He is begotten." But the Son's generation is eternal. Therefore mission is eternal.
Obj. 2: Further, a thing is changed if it becomes something temporally. But a divine person is not changed. Therefore the mission of a divine person is not temporal, but eternal.
Obj. 3: Further, mission implies procession. But the procession of the divine persons is eternal. Therefore mission is also eternal.
On the contrary,It is said (Gal. 4:4): "When the fullness of the time was come, God sent His Son."
I answer that,A certain difference is to be observed in all the words that express the origin of the divine persons. For some express only relation to the principle, as "procession" and "going forth." Others express the term of procession together with the relation to the principle. Of these some express the eternal term, as "generation" and "spiration"; for generation is the procession of the divine person into the divine nature, and passive spiration is the procession of the subsisting love. Others express the temporal term with the relation to the principle, as "mission" and "giving." For a thing is sent that it may be in something else, and is given that it may be possessed; but that a divine person be possessed by any creature, or exist in it in a new mode, is temporal.
Hence "mission" and "giving" have only a temporal significance in God; but "generation" and "spiration" are exclusively eternal; whereas "procession" and "giving," in God, have both an eternal and a temporal signification: for the Son may proceed eternally as God; but temporally, by becoming man, according to His visible mission, or likewise by dwelling in man according to His invisible mission.
Reply Obj. 1: Gregory speaks of the temporal generation of the Son, not from the Father, but from His mother; or it may be taken to mean that He could be sent because eternally begotten.
Reply Obj. 2: That a divine person may newly exist in anyone, or be possessed by anyone in time, does not come from change of the divine person, but from change in the creature; as God Himself is called Lord temporally by change of the creature.
Reply Obj. 3: Mission signifies not only procession from the principle, but also determines the temporal term of the procession. Hence mission is only temporal. Or we may say that it includes the eternal procession, with the addition of a temporal effect. For the relation of a divine person to His principle must be eternal. Hence the procession may be called a twin procession, eternal and temporal, not that there is a double relation to the principle, but a double term, temporal and eternal. _______________________
THIRD ARTICLE [I, Q. 43, Art. 3]
Whether the Invisible Mission of the Divine Person Is Only According to the Gift of Sanctifying Grace?
Objection 1: It would seem that the invisible mission of the divine person is not only according to the gift of sanctifying grace. For the sending of a divine person means that He is given. Hence if the divine person is sent only according to the gift of sanctifying grace, the divine person Himself will not be given, but only His gifts; and this is the error of those who say that the Holy Ghost is not given, but that His gifts are given.
Obj. 2: Further, this preposition, "according to," denotes the habitude of some cause. But the divine person is the cause why the gift of sanctifying grace is possessed, and not conversely, according to Rom. 5:5, "the charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us." Therefore it is improperly said that the divine person is sent according to the gift of sanctifying grace.
Obj. 3: Further, Augustine says (De Trin. iv, 20) that "the Son, when temporally perceived by the mind, is sent." But the Son is known not only by sanctifying grace, but also by gratuitous grace, as by faith and knowledge. Therefore the divine person is not sent only according to the gift of sanctifying grace.
Obj. 4: Further, Rabanus says that the Holy Ghost was given to the apostles for the working of miracles. This, however, is not a gift of sanctifying grace, but a gratuitous grace. Therefore the divine person is not given only according to the gift of sanctifying grace.
On the contrary,Augustine says (De Trin. iii, 4) that "the Holy Ghost proceeds temporally for the creature's sanctification." But mission is a temporal procession. Since then the creature's sanctification is by sanctifying grace, it follows that the mission of the divine person is only by sanctifying grace.
I answer that,The divine person is fittingly sent in the sense that He exists newly in any one; and He is given as possessed by anyone; and neither of these is otherwise than by sanctifying grace.
For God is in all things by His essence, power and presence, according to His one common mode, as the cause existing in the effects which participate in His goodness. Above and beyond this common mode, however, there is one special mode belonging to the rational nature wherein God is said to be present as the object known is in the knower, and the beloved in the lover. And since the rational creature by its operation of knowledge and love attains to God Himself, according to this special mode God is said not only to exist in the rational creature but also to dwell therein as in His own temple. So no other effect can be put down as the reason why the divine person is in the rational creature in a new mode, except sanctifying grace. Hence, the divine person is sent, and proceeds temporally only according to sanctifying grace.
Again, we are said to possess only what we can freely use or enjoy: and to have the power of enjoying the divine person can only be according to sanctifying grace. And yet the Holy Ghost is possessed by man, and dwells within him, in the very gift itself of sanctifying grace. Hence the Holy Ghost Himself is given and sent.
Reply Obj. 1: By the gift of sanctifying grace the rational creature is perfected so that it can freely use not only the created gift itself, but enjoy also the divine person Himself; and so the invisible mission takes place according to the gift of sanctifying grace; and yet the divine person Himself is given.
Reply Obj. 2: Sanctifying grace disposes the soul to possess the divine person; and this is signified when it is said that the Holy Ghost is given according to the gift of grace. Nevertheless the gift itself of grace is from the Holy Ghost; which is meant by the words, "the charity of God is poured forth in our hearts by the Holy Ghost."
Reply Obj. 3: Although the Son can be known by us according to other effects, yet neither does He dwell in us, nor is He possessed by us according to those effects.
Reply Obj. 4: The working of miracles manifests sanctifying grace as also does the gift of prophecy and any other gratuitous graces. Hence gratuitous grace is called the "manifestation of the Spirit" (1 Cor. 12:7). So the Holy Ghost is said to be given to the apostles for the working of miracles, because sanctifying grace was given to them with the outward sign. Were the sign only of sanctifying grace given to them without the grace itself, it would not be simply said that the Holy Ghost was given, except with some qualifying term; just as we read of certain ones receiving the gift of the spirit of prophecy, or of miracles, as having from the Holy Ghost the power of prophesying or of working miracles. _______________________
FOURTH ARTICLE [I, Q. 43, Art. 4]
Whether the Father Can Be Fittingly Sent?
Objection 1: It would seem that it is fitting also that the Father should be sent. For being sent means that the divine person is given. But the Father gives Himself since He can only be possessed by His giving Himself. Therefore it can be said that the Father sends Himself.
Obj. 2: Further, the divine person is sent according to the indwelling of grace. But by grace the whole Trinity dwells in us according to John 14:23: "We will come to him and make Our abode with him." Therefore each one of the divine persons is sent.
Obj. 3: Further, whatever belongs to one person, belongs to them all, except the notions and persons. But mission does not signify any person; nor even a notion, since there are only five notions, as stated above (Q. 32, A. 3). Therefore every divine person can be sent.
On the contrary,Augustine says (De Trin. ii, 3), "The Father alone is never described as being sent."
I answer that,The very idea of mission means procession from another, and in God it means procession according to origin, as above expounded. Hence, as the Father is not from another, in no way is it fitting for Him to be sent; but this can only belong to the Son and to the Holy Ghost, to Whom it belongs to be from another.
Reply Obj. 1: In the sense of "giving" as a free bestowal of something, the Father gives Himself, as freely bestowing Himself to be enjoyed by the creature. But as implying the authority of the giver as regards what is given, "to be given" only applies in God to the Person Who is from another; and the same as regards "being sent."
Reply Obj. 2: Although the effect of grace is also from the Father, Who dwells in us by grace, just as the Son and the Holy Ghost, still He is not described as being sent, for He is not from another. Thus Augustine says (De Trin. iv, 20) that "The Father, when known by anyone in time, is not said to be sent; for there is no one whence He is, or from whom He proceeds."
Reply Obj. 3: Mission, meaning procession from the sender, includes the signification of a notion, not of a special notion, but in general; thus "to be from another" is common to two of the notions. _______________________
FIFTH ARTICLE [I, Q. 43, Art. 5]
Whether It Is Fitting for the Son to Be Sent Invisibly?
Objection 1: It would seem that it is not fitting for the Son to be sent invisibly. For invisible mission of the divine person is according to the gift of grace. But all gifts of grace belong to the Holy Ghost, according to 1 Cor. 12:11: "One and the same Spirit worketh all things." Therefore only the Holy Ghost is sent invisibly.
Obj. 2: Further, the mission of the divine person is according to sanctifying grace. But the gifts belonging to the perfection of the intellect are not gifts of sanctifying grace, since they can be held without the gift of charity, according to 1 Cor. 13:2: "If I should have prophecy, and should know all mysteries, and all knowledge, and if I should have all faith so that I could move mountains, and have not charity, I am nothing." Therefore, since the Son proceeds as the word of the intellect, it seems unfitting for Him to be sent invisibly.
Obj. 3: Further, the mission of the divine person is a procession, as expounded above (AA. 1, 4). But the procession of the Son and of the Holy Ghost differ from each other. Therefore they are distinct missions if both are sent; and then one of them would be superfluous, since one would suffice for the creature's sanctification.
On the contrary,It is said of divine Wisdom (Wis. 9:10): "Send her from heaven to Thy Saints, and from the seat of Thy greatness."
I answer that,The whole Trinity dwells in the mind by sanctifying grace, according to John 14:23: "We will come to him, and will make Our abode with him." But that a divine person be sent to anyone by invisible grace signifies both that this person dwells in a new way within him and that He has His origin from another. Hence, since both to the Son and to the Holy Ghost it belongs to dwell in the soul by grace, and to be from another, it therefore belongs to both of them to be invisibly sent. As to the Father, though He dwells in us by grace, still it does not belong to Him to be from another, and consequently He is not sent.
Reply Obj. 1: Although all the gifts, considered as such, are attributed to the Holy Ghost, forasmuch as He is by His nature the first Gift, since He is Love, as stated above (Q. 38, A. 1), some gifts nevertheless, by reason of their own particular nature, are appropriated in a certain way to the Son, those, namely, which belong to the intellect, and in respect of which we speak of the mission of the Son. Hence Augustine says (De Trin. iv, 20) that "The Son is sent to anyone invisibly, whenever He is known and perceived by anyone."
Reply Obj. 2: The soul is made like to God by grace. Hence for a divine person to be sent to anyone by grace, there must needs be a likening of the soul to the divine person Who is sent, by some gift of grace. Because the Holy Ghost is Love, the soul is assimilated to the Holy Ghost by the gift of charity: hence the mission of the Holy Ghost is according to the mode of charity. Whereas the Son is the Word, not any sort of word, but one Who breathes forth Love. Hence Augustine says (De Trin. ix 10): "The Word we speak of is knowledge with love." Thus the Son is sent not in accordance with every and any kind of intellectual perfection, but according to the intellectual illumination, which breaks forth into the affection of love, as is said (John 6:45): "Everyone that hath heard from the Father and hath learned, cometh to Me," and (Ps. 38:4): "In my meditation a fire shall flame forth." Thus Augustine plainly says (De Trin. iv, 20): "The Son is sent, whenever He is known and perceived by anyone." Now perception implies a certain experimental knowledge; and this is properly called wisdom [sapientia], as it were a sweet knowledge [sapida scientia], according to Ecclus. 6:23: "The wisdom of doctrine is according to her name."
Reply Obj. 3: Since mission implies the origin of the person Who is sent, and His indwelling by grace, as above explained (A. 1), if we speak of mission according to origin, in this sense the Son's mission is distinguished from the mission of the Holy Ghost, as generation is distinguished from procession. If we consider mission as regards the effect of grace, in this sense the two missions are united in the root which is grace, but are distinguished in the effects of grace, which consist in the illumination of the intellect and the kindling of the affection. Thus it is manifest that one mission cannot be without the other, because neither takes place without sanctifying grace, nor is one person separated from the other. _______________________
SIXTH ARTICLE [I, Q. 43, Art. 6]
Whether the Invisible Mission Is to All Who Participate Grace?
Objection 1: It would seem that the invisible mission is not to all who participate grace. For the Fathers of the Old Testament had their share of grace. Yet to them was made no invisible mission; for it is said (John 7:39): "The Spirit was not yet given, because Jesus was not yet glorified." Therefore the invisible mission is not to all partakers in grace.
Obj. 2: Further, progress in virtue is only by grace. But the invisible mission is not according to progress in virtue; because progress in virtue is continuous, since charity ever increases or decreases; and thus the mission would be continuous. Therefore the invisible mission is not to all who share in grace.
Obj. 3: Further, Christ and the blessed have fullness of grace.But mission is not to them, for mission implies distance, whereasChrist, as man, and all the blessed are perfectly united to God.Therefore the invisible mission is not to all sharers in grace.
Obj. 4: Further, the Sacraments of the New Law contain grace, and it is not said that the invisible mission is sent to them. Therefore the invisible mission is not to all that have grace.
On the contrary,According to Augustine (De Trin. iii, 4; xv, 27), the invisible mission is for the creature's sanctification. Now every creature that has grace is sanctified. Therefore the invisible mission is to every such creature.
I answer that,As above stated (AA. 3, 4 ,5), mission in its very meaning implies that he who is sent either begins to exist where he was not before, as occurs to creatures; or begins to exist where he was before, but in a new way, in which sense mission is ascribed to the divine persons. Thus, mission as regards the one to whom it is sent implies two things, the indwelling of grace, and a certain renewal by grace. Thus the invisible mission is sent to all in whom are to be found these two conditions.
Reply Obj. 1: The invisible mission was directed to the Old Testament Fathers, as appears from what Augustine says (De Trin. iv, 20), that the invisible mission of the Son "is in man and with men. This was done in former times with the Fathers and the Prophets." Thus the words, "the Spirit was not yet given," are to be applied to that giving accompanied with a visible sign which took place on the day of Pentecost.
Reply Obj. 2: The invisible mission takes place also as regards progress in virtue or increase of grace. Hence Augustine says (De Trin. iv, 20), that "the Son is sent to each one when He is known and perceived by anyone, so far as He can be known and perceived according to the capacity of the soul, whether journeying towards God, or united perfectly to Him." Such invisible mission, however, chiefly occurs as regards anyone's proficiency in the performance of a new act, or in the acquisition of a new state of grace; as, for example, the proficiency in reference to the gift of miracles or of prophecy, or in the fervor of charity leading a man to expose himself to the danger of martyrdom, or to renounce his possessions, or to undertake any arduous work.
Reply Obj. 3: The invisible mission is directed to the blessed at the very beginning of their beatitude. The invisible mission is made to them subsequently, not by "intensity" of grace, but by the further revelation of mysteries; which goes on till the day of judgment. Such an increase is by the "extension" of grace, because it extends to a greater number of objects. To Christ the invisible mission was sent at the first moment of His conception; but not afterwards, since from the beginning of His conception He was filled with all wisdom and grace.
Reply Obj. 4: Grace resides instrumentally in the sacraments of the New Law, as the form of a thing designed resides in the instruments of the art designing, according to a process flowing from the agent to the passive object. But mission is only spoken of as directed to its term. Hence the mission of the divine person is not sent to the sacraments, but to those who receive grace through the sacraments. _______________________
SEVENTH ARTICLE [I, Q. 43, Art. 7]
Whether It Is Fitting for the Holy Ghost to Be Sent Visibly?
Objection 1: It would seem that the Holy Ghost is not fittingly sent in a visible manner. For the Son as visibly sent to the world is said to be less than the Father. But the Holy Ghost is never said to be less than the Father. Therefore the Holy Ghost is not fittingly sent in a visible manner.
Obj. 2: Further, the visible mission takes place by way of union to a visible creature, as the Son's mission according to the flesh. But the Holy Ghost did not assume any visible creature; and hence it cannot be said that He exists otherwise in some creatures than in others, unless perhaps as in a sign, as He is also present in the sacraments, and in all the figures of the law. Thus the Holy Ghost is either not sent visibly at all, or His visible mission takes place in all these things.
Obj. 3: Further, every visible creature is an effect showing forth the whole Trinity. Therefore the Holy Ghost is not sent by reason of those visible creatures more than any other person.
Obj. 4: Further, the Son was visibly sent by reason of the noblest kind of creature—namely, the human nature. Therefore if the Holy Ghost is sent visibly, He ought to be sent by reason of rational creatures.
Obj. 5: Further, whatever is done visibly by God is dispensed by the ministry of the angels; as Augustine says (De Trin. iii, 4,5,9). So visible appearances, if there have been any, came by means of the angels. Thus the angels are sent, and not the Holy Ghost.
Obj. 6: Further, the Holy Ghost being sent in a visible manner is only for the purpose of manifesting the invisible mission; as invisible things are made known by the visible. So those to whom the invisible mission was not sent, ought not to receive the visible mission; and to all who received the invisible mission, whether in the New or in the Old Testament, the visible mission ought likewise to be sent; and this is clearly false. Therefore the Holy Ghost is not sent visibly.
On the contrary,It is said (Matt. 3:16) that, when our Lord was baptized, the Holy Ghost descended upon Him in the shape of a dove.
I answer that,God provides for all things according to the nature of each thing. Now the nature of man requires that he be led to the invisible by visible things, as explained above (Q. 12, A. 12). Wherefore the invisible things of God must be made manifest to man by the things that are visible. As God, therefore, in a certain way has demonstrated Himself and His eternal processions to men by visible creatures, according to certain signs; so was it fitting that the invisible missions also of the divine persons should be made manifest by some visible creatures.
This mode of manifestation applies in different ways to the Son and to the Holy Ghost. For it belongs to the Holy Ghost, Who proceeds as Love, to be the gift of sanctification; to the Son as the principle of the Holy Ghost, it belongs to the author of this sanctification. Thus the Son has been sent visibly as the author of sanctification; the Holy Ghost as the sign of sanctification.
Reply Obj. 1: The Son assumed the visible creature, wherein He appeared, into the unity of His person, so that whatever can be said of that creature can be said of the Son of God; and so, by reason of the nature assumed, the Son is called less than the Father. But the Holy Ghost did not assume the visible creature, in which He appeared, into the unity of His person; so that what is said of it cannot be predicated of Him. Hence He cannot be called less than the Father by reason of any visible creature.
Reply Obj. 2: The visible mission of the Holy Ghost does not apply to the imaginary vision which is that of prophecy; because as Augustine says (De Trin. ii, 6): "The prophetic vision is not displayed to corporeal eyes by corporeal shapes, but is shown in the spirit by the spiritual images of bodies. But whoever saw the dove and the fire, saw them by their eyes. Nor, again, has the Holy Ghost the same relation to these images that the Son has to the rock, because it is said, 'The rock was Christ' (1 Cor. 10:4). For that rock was already created, and after the manner of an action was named Christ, Whom it typified; whereas the dove and the fire suddenly appeared to signify only what was happening. They seem, however, to be like to the flame of the burning bush seen by Moses and to the column which the people followed in the desert, and to the lightning and thunder issuing forth when the law was given on the mountain. For the purpose of the bodily appearances of those things was that they might signify, and then pass away." Thus the visible mission is neither displayed by prophetic vision, which belongs to the imagination, and not to the body, nor by the sacramental signs of the Old and New Testament, wherein certain pre-existing things are employed to signify something. But the Holy Ghost is said to be sent visibly, inasmuch as He showed Himself in certain creatures as in signs especially made for that purpose.
Reply Obj. 3: Although the whole Trinity makes those creatures, still they are made in order to show forth in some special way this or that person. For as the Father, Son and Holy Ghost are signified by diverse names, so also can They each one be signified by different things; although neither separation nor diversity exists amongst Them.
Reply Obj. 4: It was necessary for the Son to be declared as the author of sanctification, as explained above. Thus the visible mission of the Son was necessarily made according to the rational nature to which it belongs to act, and which is capable of sanctification; whereas any other creature could be the sign of sanctification. Nor was such a visible creature, formed for such a purpose, necessarily assumed by the Holy Ghost into the unity of His person, since it was not assumed or used for the purpose of action, but only for the purpose of a sign; and so likewise it was not required to last beyond what its use required.
Reply Obj. 5: Those visible creatures were formed by the ministry of the angels, not to signify the person of an angel, but to signify the Person of the Holy Ghost. Thus, as the Holy Ghost resided in those visible creatures as the one signified in the sign, on that account the Holy Ghost is said to be sent visibly, and not as an angel.
Reply Obj. 6: It is not necessary that the invisible mission should always be made manifest by some visible external sign; but, as is said (1 Cor. 12:7)—"the manifestation of the Spirit is given to every man unto profit"—that is, of the Church. This utility consists in the confirmation and propagation of the faith by such visible signs. This has been done chiefly by Christ and by the apostles, according to Heb. 2:3, "which having begun to be declared by the Lord, was confirmed unto us by them that heard."
Thus in a special sense, a mission of the Holy Ghost was directed to Christ, to the apostles, and to some of the early saints on whom the Church was in a way founded; in such a manner, however, that the visible mission made to Christ should show forth the invisible mission made to Him, not at that particular time, but at the first moment of His conception. The visible mission was directed to Christ at the time of His baptism by the figure of a dove, a fruitful animal, to show forth in Christ the authority of the giver of grace by spiritual regeneration; hence the Father's voice spoke, "This is My beloved Son" (Matt. 3:17), that others might be regenerated to the likeness of the only Begotten. The Transfiguration showed it forth in the appearance of a bright cloud, to show the exuberance of doctrine; and hence it was said, "Hear ye Him" (Matt. 17:5). To the apostles the mission was directed in the form of breathing to show forth the power of their ministry in the dispensation of the sacraments; and hence it was said, "Whose sins you shall forgive, they are forgiven" (John 20:23): and again under the sign of fiery tongues to show forth the office of teaching; whence it is said that, "they began to speak with divers tongues" (Acts 2:4). The visible mission of the Holy Ghost was fittingly not sent to the fathers of the Old Testament, because the visible mission of the Son was to be accomplished before that of the Holy Ghost; since the Holy Ghost manifests the Son, as the Son manifests the Father. Visible apparitions of the divine persons were, however, given to the Fathers of the Old Testament which, indeed, cannot be called visible missions; because, according to Augustine (De Trin. ii, 17), they were not sent to designate the indwelling of the divine person by grace, but for the manifestation of something else. _______________________
EIGHTH ARTICLE [I, Q. 43, Art. 8]
Whether a Divine Person Is Sent Only by the Person Whence He ProceedsEternally?
Objection 1: It would seem that a divine person is sent only by the one whence He proceeds eternally. For as Augustine says (De Trin. iv), "The Father is sent by no one because He is from no one." Therefore if a divine person is sent by another, He must be from that other.
Obj. 2: Further, the sender has authority over the one sent. But there can be no authority as regards a divine person except from origin. Therefore the divine person sent must proceed from the one sending.
Obj. 3: Further, if a divine person can be sent by one whence He does not proceed, then the Holy Ghost may be given by a man, although He proceeds not from him; which is contrary to what Augustine says (De Trin. xv). Therefore the divine person is sent only by the one whence He proceeds.
On the contrary,The Son is sent by the Holy Ghost, according to Isa. 48:16, "Now the Lord God hath sent Me and His Spirit." But the Son is not from the Holy Ghost. Therefore a divine person is sent by one from Whom He does not proceed.
I answer that,There are different opinions on this point. Some say that the divine person is sent only by the one whence He proceeds eternally; and so, when it is said that the Son of God is sent by the Holy Ghost, this is to be explained as regards His human nature, by reason of which He was sent to preach by the Holy Ghost. Augustine, however, says (De Trin. ii, 5) that the Son is sent by Himself, and by the Holy Ghost; and the Holy Ghost is sent by Himself, and by the Son; so that to be sent in God does not apply to each person, but only to the person proceeding from another, whereas to send belongs to each person.
There is some truth in both of these opinions; because when a person is described as being sent, the person Himself existing from another is designated, with the visible or invisible effect, applicable to the mission of the divine person. Thus if the sender be designated as the principle of the person sent, in this sense not each person sends, but that person only Who is the principle of that person who is sent; and thus the Son is sent only by the Father; and the Holy Ghost by the Father and the Son. If, however, the person sending is understood as the principle of the effect implied in the mission, in that sense the whole Trinity sends the person sent. This reason does not prove that a man can send the Holy Ghost, forasmuch as man cannot cause the effect of grace.
The answers to the objections appear from the above. _______________________
TREATISE ON THE CREATION (QQ. 44-49) _______________________
THE PROCESSION OF CREATURES FROM GOD, AND OF THE FIRST CAUSE OF ALLTHINGS(In Four Articles)
After treating of the procession of the divine persons, we must consider the procession of creatures from God. This consideration will be threefold:
(1) of the production of creatures;
(2) of the distinction between them;
(3) of their preservation and government.
Concerning the first point there are three things to be considered:
(1) the first cause of beings;
(2) the mode of procession of creatures from the first cause;
(3) the principle of the duration of things.
Under the first head there are four points of inquiry:
(1) Whether God is the efficient cause of all beings?
(2) Whether primary matter is created by God, or is an independent coordinate principle with Him?
(3) Whether God is the exemplar cause of beings or whether there are other exemplar causes?
(4) Whether He is the final cause of things? _______________________
FIRST ARTICLE [I, Q. 44, Art. 1]
Whether It Is Necessary That Every Being Be Created by God?
Objection 1: It would seem that it is not necessary that every being be created by God. For there is nothing to prevent a thing from being without that which does not belong to its essence, as a man can be found without whiteness. But the relation of the thing caused to its cause does not appear to be essential to beings, for some beings can be understood without it; therefore they can exist without it; and therefore it is possible that some beings should not be created by God.
Obj. 2: Further, a thing requires an efficient cause in order to exist. Therefore whatever cannot but exist does not require an efficient cause. But no necessary thing can not exist, because whatever necessarily exists cannot but exist. Therefore as there are many necessary things in existence, it appears that not all beings are from God.
Obj. 3: Further, whatever things have a cause, can be demonstrated by that cause. But in mathematics demonstration is not made by the efficient cause, as appears from the Philosopher (Metaph. iii, text 3); therefore not all beings are from God as from their efficient cause.
On the contrary,It is said (Rom. 11:36): "Of Him, and by Him, and in Him are all things."
I answer that,It must be said that every being in any way existing is from God. For whatever is found in anything by participation, must be caused in it by that to which it belongs essentially, as iron becomes ignited by fire. Now it has been shown above (Q. 3, A. 4) when treating of the divine simplicity that God is the essentially self-subsisting Being; and also it was shown (Q. 11, AA. 3, 4) that subsisting being must be one; as, if whiteness were self-subsisting, it would be one, since whiteness is multiplied by its recipients. Therefore all beings apart from God are not their own being, but are beings by participation. Therefore it must be that all things which are diversified by the diverse participation of being, so as to be more or less perfect, are caused by one First Being, Who possesses being most perfectly.
Hence Plato said (Parmen. xxvi) that unity must come before multitude; and Aristotle said (Metaph. ii, text 4) that whatever is greatest in being and greatest in truth, is the cause of every being and of every truth; just as whatever is the greatest in heat is the cause of all heat.
Reply Obj. 1: Though the relation to its cause is not part of the definition of a thing caused, still it follows, as a consequence, on what belongs to its essence; because from the fact that a thing has being by participation, it follows that it is caused. Hence such a being cannot be without being caused, just as man cannot be without having the faculty of laughing. But, since to be caused does not enter into the essence of being as such, therefore is it possible for us to find a being uncaused.
Reply Obj. 2: This objection has led some to say that what is necessary has no cause (Phys. viii, text 46). But this is manifestly false in the demonstrative sciences, where necessary principles are the causes of necessary conclusions. And therefore Aristotle says (Metaph. v, text 6), that there are some necessary things which have a cause of their necessity. But the reason why an efficient cause is required is not merely because the effect is not necessary, but because the effect might not be if the cause were not. For this conditional proposition is true, whether the antecedent and consequent be possible or impossible.
Reply Obj. 3: The science of mathematics treats its object as though it were something abstracted mentally, whereas it is not abstract in reality. Now, it is becoming that everything should have an efficient cause in proportion to its being. And so, although the object of mathematics has an efficient cause, still, its relation to that cause is not the reason why it is brought under the consideration of the mathematician, who therefore does not demonstrate that object from its efficient cause. _______________________
SECOND ARTICLE [I, Q. 44, Art. 2]
Whether Primary Matter Is Created by God?
Objection 1: It would seem that primary matter is not created by God.For whatever is made is composed of a subject and of something else(Phys. i, text 62). But primary matter has no subject. Thereforeprimary matter cannot have been made by God.
Obj. 2: Further, action and passion are opposite members of a division. But as the first active principle is God, so the first passive principle is matter. Therefore God and primary matter are two principles divided against each other, neither of which is from the other.
Obj. 3: Further, every agent produces its like, and thus, since every agent acts in proportion to its actuality, it follows that everything made is in some degree actual. But primary matter is only in potentiality, formally considered in itself. Therefore it is against the nature of primary matter to be a thing made.
On the contrary,Augustine says (Confess. xii, 7), Two "things hast Thou made, O Lord; one nigh unto Thyself"—viz. angels—"the other nigh unto nothing"—viz. primary matter.
I answer that,The ancient philosophers gradually, and as it were step by step, advanced to the knowledge of truth. At first being of grosser mind, they failed to realize that any beings existed except sensible bodies. And those among them who admitted movement, did not consider it except as regards certain accidents, for instance, in relation to rarefaction and condensation, by union and separation. And supposing as they did that corporeal substance itself was uncreated, they assigned certain causes for these accidental changes, as for instance, affinity, discord, intellect, or something of that kind. An advance was made when they understood that there was a distinction between the substantial form and matter, which latter they imagined to be uncreated, and when they perceived transmutation to take place in bodies in regard to essential forms. Such transmutations they attributed to certain universal causes, such as the oblique circle [*The zodiac, according to Aristotle (De Gener. ii)], or ideas, according to Plato. But we must take into consideration that matter is contracted by its form to a determinate species, as a substance, belonging to a certain species, is contracted by a supervening accident to a determinate mode of being; for instance, man by whiteness. Each of these opinions, therefore, considered "being" under some particular aspect, either as "this" or as "such"; and so they assigned particular efficient causes to things. Then others there were who arose to the consideration of "being," as being, and who assigned a cause to things, not as "these," or as "such," but as "beings."
Therefore whatever is the cause of things considered as beings, must be the cause of things, not only according as they are "such" by accidental forms, nor according as they are "these" by substantial forms, but also according to all that belongs to their being at all in any way. And thus it is necessary to say that also primary matter is created by the universal cause of things.
Reply Obj. 1: The Philosopher (Phys. i, text 62), is speaking of "becoming" in particular—that is, from form to form, either accidental or substantial. But here we are speaking of things according to their emanation from the universal principle of being; from which emanation matter itself is not excluded, although it is excluded from the former mode of being made.
Reply Obj. 2: Passion is an effect of action. Hence it is reasonable that the first passive principle should be the effect of the first active principle, since every imperfect thing is caused by one perfect. For the first principle must be most perfect, as Aristotle says (Metaph. xii, text 40).
Reply Obj. 3: The reason adduced does not show that matter is not created, but that it is not created without form; for though everything created is actual, still it is not pure act. Hence it is necessary that even what is potential in it should be created, if all that belongs to its being is created. _______________________
THIRD ARTICLE [I, Q. 44, Art. 3]
Whether the Exemplar Cause Is Anything Besides God?
Objection 1: It would seem that the exemplar cause is something besides God. For the effect is like its exemplar cause. But creatures are far from being like God. Therefore God is not their exemplar cause.
Obj. 2: Further, whatever is by participation is reduced to something self-existing, as a thing ignited is reduced to fire, as stated above (A. 1). But whatever exists in sensible things exists only by participation of some species. This appears from the fact that in all sensible species is found not only what belongs to the species, but also individuating principles added to the principles of the species. Therefore it is necessary to admit self-existing species, as for instance, aper seman, and aper sehorse, and the like, which are called the exemplars. Therefore exemplar causes exist besides God.
Obj. 3: Further, sciences and definitions are concerned with species themselves, but not as these are in particular things, because there is no science or definition of particular things. Therefore there are some beings, which are beings or species not existing in singular things, and these are called exemplars. Therefore the same conclusion follows as above.
Obj. 4: Further, this likewise appears from Dionysius, who says (Div. Nom. v) that self-subsisting being is before self-subsisting life, and before self-subsisting wisdom.
On the contrary,The exemplar is the same as the idea. But ideas, according to Augustine (QQ. 83, qu. 46), are "the master forms, which are contained in the divine intelligence." Therefore the exemplars of things are not outside God.
I answer that,God is the first exemplar cause of all things. In proof whereof we must consider that if for the production of anything an exemplar is necessary, it is in order that the effect may receive a determinate form. For an artificer produces a determinate form in matter by reason of the exemplar before him, whether it is the exemplar beheld externally, or the exemplar interiorily conceived in the mind. Now it is manifest that things made by nature receive determinate forms. This determination of forms must be reduced to the divine wisdom as its first principle, for divine wisdom devised the order of the universe, which order consists in the variety of things. And therefore we must say that in the divine wisdom are the types of all things, which types we have called ideas—i.e. exemplar forms existing in the divine mind (Q. 15, A. 1). And these ideas, though multiplied by their relations to things, in reality are not apart from the divine essence, according as the likeness to that essence can be shared diversely by different things. In this manner therefore God Himself is the first exemplar of all things. Moreover, in things created one may be called the exemplar of another by the reason of its likeness thereto, either in species, or by the analogy of some kind of imitation.
Reply Obj. 1: Although creatures do not attain to a natural likeness to God according to similitude of species, as a man begotten is like to the man begetting, still they do attain to likeness to Him, forasmuch as they represent the divine idea, as a material house is like to the house in the architect's mind.
Reply Obj. 2: It is of a man's nature to be in matter, and so a man without matter is impossible. Therefore although this particular man is a man by participation of the species, he cannot be reduced to anything self-existing in the same species, but to a superior species, such as separate substances. The same applies to other sensible things.
Reply Obj. 3: Although every science and definition is concerned only with beings, still it is not necessary that a thing should have the same mode in reality as the thought of it has in our understanding. For we abstract universal ideas by force of the active intellect from the particular conditions; but it is not necessary that the universals should exist outside the particulars in order to be their exemplars.
Reply Obj. 4: As Dionysius says (Div. Nom. iv), by "self-existing life and self-existing wisdom" he sometimes denotes God Himself, sometimes the powers given to things themselves; but not any self-subsisting things, as the ancients asserted. _______________________
FOURTH ARTICLE [I, Q. 44, Art. 4]
Whether God Is the Final Cause of All Things?
Objection 1: It would seem that God is not the final cause of all things. For to act for an end seems to imply need of the end. But God needs nothing. Therefore it does not become Him to act for an end.
Obj. 2: Further, the end of generation, and the form of the thing generated, and the agent cannot be identical (Phys. ii, text 70), because the end of generation is the form of the thing generated. But God is the first agent producing all things. Therefore He is not the final cause of all things.
Obj. 3: Further, all things desire their end. But all things do not desire God, for all do not even know Him. Therefore God is not the end of all things.
Obj. 4: Further, the final cause is the first of causes. If, therefore, God is the efficient cause and the final cause, it follows that before and after exist in Him; which is impossible.
On the contrary,It is said (Prov. 16:4): "The Lord has made all things for Himself."
I answer that,Every agent acts for an end: otherwise one thing would not follow more than another from the action of the agent, unless it were by chance. Now the end of the agent and of the patient considered as such is the same, but in a different way respectively. For the impression which the agent intends to produce, and which the patient intends to receive, are one and the same. Some things, however, are both agent and patient at the same time: these are imperfect agents, and to these it belongs to intend, even while acting, the acquisition of something. But it does not belong to the First Agent, Who is agent only, to act for the acquisition of some end; He intends only to communicate His perfection, which is His goodness; while every creature intends to acquire its own perfection, which is the likeness of the divine perfection and goodness. Therefore the divine goodness is the end of all things.
Reply Obj. 1: To act from need belongs only to an imperfect agent, which by its nature is both agent and patient. But this does not belong to God, and therefore He alone is the most perfectly liberal giver, because He does not act for His own profit, but only for His own goodness.
Reply Obj. 2: The form of the thing generated is not the end of generation, except inasmuch as it is the likeness of the form of the generator, which intends to communicate its own likeness; otherwise the form of the thing generated would be more noble than the generator, since the end is more noble than the means to the end.
Reply Obj. 3: All things desire God as their end, when they desire some good thing, whether this desire be intellectual or sensible, or natural, i.e. without knowledge; because nothing is good and desirable except forasmuch as it participates in the likeness to God.
Reply Obj. 4: Since God is the efficient, the exemplar and the final cause of all things, and since primary matter is from Him, it follows that the first principle of all things is one in reality. But this does not prevent us from mentally considering many things in Him, some of which come into our mind before others. _______________________
THE MODE OF EMANATION OF THINGS FROM THE FIRST PRINCIPLE(In Eight Articles)