Whether the Name "Word" Imports Relation to Creatures?
Objection 1: It would seem that the name 'Word' does not import
relation to creatures. For every name that connotes some effect in
creatures, is said of God essentially. But Word is not said
essentially, but personally. Therefore Word does not import relation
to creatures.
Obj. 2: Further, whatever imports relation to creatures is said of
God in time; as "Lord" and "Creator." But Word is said of God from
eternity. Therefore it does not import relation to the creature.
Obj. 3: Further, Word imports relation to the source whence it
proceeds. Therefore, if it imports relation to the creature, it
follows that the Word proceeds from the creature.
Obj. 4: Further, ideas (in God) are many according to their various
relations to creatures. Therefore if Word imports relation to
creatures, it follows that in God there is not one Word only, but
many.
Obj. 5: Further, if Word imports relation to the creature, this can
only be because creatures are known by God. But God does not know
beings only; He knows also non-beings. Therefore in the Word are
implied relations to non-beings; which appears to be false.
_On the contrary,_ Augustine says (QQ. lxxxiii, qu. 63), that "the
name Word signifies not only relation to the Father, but also
relation to those beings which are made through the Word, by His
operative power."
_I answer that,_ Word implies relation to creatures. For God by
knowing Himself, knows every creature. Now the word conceived in the
mind is representative of everything that is actually understood.
Hence there are in ourselves different words for the different things
which we understand. But because God by one act understands Himself
and all things, His one only Word is expressive not only of the
Father, but of all creatures.
And as the knowledge of God is only cognitive as regards God, whereas
as regards creatures, it is both cognitive and operative, so the Word
of God is only expressive of what is in God the Father, but is both
expressive and operative of creatures; and therefore it is said (Ps.
32:9): "He spake, and they were made;" because in the Word is implied
the operative idea of what God makes.
Reply Obj. 1: The nature is also included indirectly in the name of
the person; for person is an individual substance of a rational
nature. Therefore the name of a divine person, as regards the
personal relation, does not imply relation to the creature, but it is
implied in what belongs to the nature. Yet there is nothing to
prevent its implying relation to creatures, so far as the essence is
included in its meaning: for as it properly belongs to the Son to be
the Son, so it properly belongs to Him to be God begotten, or the
Creator begotten; and in this way the name Word imports relation to
creatures.
Reply Obj. 2: Since the relations result from actions, some names
import the relation of God to creatures, which relation follows on
the action of God which passes into some exterior effect, as to
create and to govern; and the like are applied to God in time. But
others import a relation which follows from an action which does not
pass into an exterior effect, but abides in the agent--as to know and
to will: such are not applied to God in time; and this kind of
relation to creatures is implied in the name of the Word. Nor is it
true that all names which import the relation of God to creatures are
applied to Him in time; but only those names are applied in time
which import relation following on the action of God passing into
exterior effect.
Reply Obj. 3: Creatures are known to God not by a knowledge derived
from the creatures themselves, but by His own essence. Hence it is
not necessary that the Word should proceed from creatures, although
the Word is expressive of creatures.
Reply Obj. 4: The name of Idea is imposed chiefly to signify relation
to creatures; and therefore it is applied in a plural sense to God;
and it is not said personally. But the name of Word is imposed
chiefly to signify the speaker, and consequently, relation to
creatures, inasmuch as God, by understanding Himself, understands
every creature; and so there is only one Word in God, and that is a
personal one.
Reply Obj. 5: God's knowledge of non-beings and God's Word about
non-beings are the same; because the Word of God contains no less
than does the knowledge of God, as Augustine says (De Trin. xv, 14).
Nevertheless the Word is expressive and operative of beings, but is
expressive and manifestive of non-beings.
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