Whether There Is Power in God?
Objection 1: It seems that power is not in God. For as primary matter
is to power, so God, who is the first agent, is to act. But primary
matter, considered in itself, is devoid of all act. Therefore, the
first agent--namely, God--is devoid of power.
Obj. 2: Further, according to the Philosopher (Metaph. vi, 19),
better than every power is its act. For form is better than matter;
and action than active power, since it is its end. But nothing is
better than what is in God; because whatsoever is in God, is God, as
was shown above (Q. 3, A. 3). Therefore, there is no power in
God.
Obj. 3: Further, Power is the principle of operation. But the divine
power is God's essence, since there is nothing accidental in God: and
of the essence of God there is no principle. Therefore there is no
power in God.
Obj. 4: Further, it was shown above (Q. 14, A. 8; Q. 19, A. 4) that
God's knowledge and will are the cause of things. But the cause and
principle of a thing are identical. We ought not, therefore, to
assign power to God; but only knowledge and will.
_On the contrary,_ It is said: "Thou art mighty, O Lord, and Thy truth
is round about Thee" (Ps. 88:9).
_I answer that,_ Power is twofold--namely, passive, which exists not
at all in God; and active, which we must assign to Him in the highest
degree. For it is manifest that everything, according as it is in act
and is perfect, is the active principle of something: whereas
everything is passive according as it is deficient and imperfect. Now
it was shown above (Q. 3, A. 2; Q. 4, AA. 1, 2), that God is pure
act, simply and in all ways perfect, nor in Him does any imperfection
find place. Whence it most fittingly belongs to Him to be an active
principle, and in no way whatsoever to be passive. On the other hand,
the notion of active principle is consistent with active power. For
active power is the principle of acting upon something else; whereas
passive power is the principle of being acted upon by something else,
as the Philosopher says (Metaph. v, 17). It remains, therefore, that
in God there is active power in the highest degree.
Reply Obj. 1: Active power is not contrary to act, but is founded
upon it, for everything acts according as it is actual: but passive
power is contrary to act; for a thing is passive according as it is
potential. Whence this potentiality is not in God, but only active
power.
Reply Obj. 2: Whenever act is distinct from power, act must be nobler
than power. But God's action is not distinct from His power, for both
are His divine essence; neither is His existence distinct from His
essence. Hence it does not follow that there should be anything in
God nobler than His power.
Reply Obj. 3: In creatures, power is the principle not only of
action, but likewise of effect. Thus in God the idea of power is
retained, inasmuch as it is the principle of an effect; not, however,
as it is a principle of action, for this is the divine essence
itself; except, perchance, after our manner of understanding,
inasmuch as the divine essence, which pre-contains in itself all
perfection that exists in created things, can be understood either
under the notion of action, or under that of power; as also it is
understood under the notion of _suppositum_ possessing nature, and
under that of nature. Accordingly the notion of power is retained in
God in so far as it is the principle of an effect.
Reply Obj. 4: Power is predicated of God not as something really
distinct from His knowledge and will, but as differing from them
logically; inasmuch as power implies a notion of a principle putting
into execution what the will commands, and what knowledge directs,
which three things in God are identified. Or we may say, that the
knowledge or will of God, according as it is the effective principle,
has the notion of power contained in it. Hence the consideration of
the knowledge and will of God precedes the consideration of His
power, as the cause precedes the operation and effect.
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