Whether Any Procession in God Can Be Called Generation?
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.
Obj. 2: Further, procession exists in God, 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 God.
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 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 (Q. 14, A. 4). Hence the
procession of the Word in God 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 God.
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 identity 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 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 (Q. 4, A. 2).
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