Part I (Prima Pars) Part 46 (1/2)
Nothing of all this belongs to G.o.d. Therefore generation cannot exist in G.o.d.
Obj. 2: Further, procession exists in G.o.d, according to an intelligible mode, as above explained (A. 1). But such a process is not called generation in us; therefore neither is it to be so called in G.o.d.
Obj. 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 (Q. 3, A. 4), it follows that no generated existence can be the divine existence. Therefore there is no generation in G.o.d.
_On the contrary,_ It is said (Ps. 2:7): ”This day have I begotten Thee.”
_I answer that,_ The procession of the Word in G.o.d 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 sons.h.i.+p, 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 sons.h.i.+p, 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 G.o.d 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 G.o.d the act of understanding and His existence are the same, as shown above (Q. 14, A. 4). Hence the procession of the Word in G.o.d is called generation; and the Word Himself proceeding is called the Son.
Reply Obj. 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 G.o.d.
Reply Obj. 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 (Q. 14, A.
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 ident.i.ty of nature.
Reply Obj. 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 G.o.d, since there is no subject that could receive the whole substance. So, then, what is generated in G.o.d 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 (Q. 4, A. 2).
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THIRD ARTICLE [I, Q. 27, Art. 3]
Whether Any Other Procession Exists in G.o.d Besides That of the Word?
Objection 1: It would seem that no other procession exists in G.o.d besides the generation of the Word. Because, for whatever reason we admit another procession, we should be led to admit yet another, and so on to infinitude; which cannot be. Therefore we must stop at the first, and hold that there exists only one procession in G.o.d.
Obj. 2: Further, every nature possesses but one mode of self-communication; because operations derive unity and diversity from their terms. But procession in G.o.d is only by way of communication of the divine nature. Therefore, as there is only one divine nature (Q. 11, A. 4), it follows that only one procession exists in G.o.d.
Obj. 3: Further, if any other procession but the intelligible procession of the Word existed in G.o.d, it could only be the procession of love, which is by the operation of the will. But such a procession is identified with the intelligible procession of the intellect, inasmuch as the will in G.o.d is the same as His intellect (Q. 19, A. 1). Therefore in G.o.d there is no other procession but the procession of the Word.
_On the contrary,_ The Holy Ghost proceeds from the Father (John 15:26); and He is distinct from the Son, according to the words, ”I will ask My Father, and He will give you another Paraclete” (John 14:16). Therefore in G.o.d another procession exists besides the procession of the Word.
_I answer that,_ There are two processions in G.o.d; the procession of the Word, and another.
In evidence whereof we must observe that procession exists in G.o.d, only according to an action which does not tend to anything external, but remains in the agent itself. Such an action in an intellectual nature is that of the intellect, and of the will. The procession of the Word is by way of an intelligible operation. The operation of the will within ourselves involves also another procession, that of love, whereby the object loved is in the lover; as, by the conception of the word, the object spoken of or understood is in the intelligent agent.
Hence, besides the procession of the Word in G.o.d, there exists in Him another procession called the procession of love.
Reply Obj. 1: There is no need to go on to infinitude in the divine processions; for the procession which is accomplished within the agent in an intellectual nature terminates in the procession of the will.
Reply Obj. 2: All that exists in G.o.d, is G.o.d (Q. 3, AA. 3, 4); whereas the same does not apply to others. Therefore the divine nature is communicated by every procession which is not outward, and this does not apply to other natures.
Reply Obj. 3: Though will and intellect are not diverse in G.o.d, nevertheless the nature of will and intellect requires the processions belonging to each of them to exist in a certain order.
For the procession of love occurs in due order as regards the procession of the Word; since nothing can be loved by the will unless it is conceived in the intellect. So as there exists a certain order of the Word to the principle whence He proceeds, although in G.o.d the substance of the intellect and its concept are the same; so, although in G.o.d the will and the intellect are the same, still, inasmuch as love requires by its very nature that it proceed only from the concept of the intellect, there is a distinction of order between the procession of love and the procession of the Word in G.o.d.
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FOURTH ARTICLE [I, Q. 27, Art. 4]
Whether the Procession of Love in G.o.d Is Generation?
Objection 1: It would seem that the procession of love in G.o.d is generation. For what proceeds by way of likeness of nature among living things is said to be generated and born. But what proceeds in G.o.d by way of love proceeds in the likeness of nature; otherwise it would be extraneous to the divine nature, and would be an external procession. Therefore what proceeds in G.o.d by way of love, proceeds as generated and born.
Obj. 2: Further, as similitude is of the nature of the word, so does it belong to love. Hence it is said, that ”every beast loves its like” (Ecclus. 13:19). Therefore if the Word is begotten and born by way of likeness, it seems becoming that love should proceed by way of generation.