Whether to Create Is Proper to Any Person?
Objection 1: It would seem that to create is proper to some Person.
For what comes first is the cause of what is after; and what is
perfect is the cause of what is imperfect. But the procession of the
divine Person is prior to the procession of the creature: and is more
perfect, because the divine Person proceeds in perfect similitude of
its principle; whereas the creature proceeds in imperfect similitude.
Therefore the processions of the divine Persons are the cause of the
processions of things, and so to create belongs to a Person.
Obj. 2: Further, the divine Persons are distinguished from each
other only by their processions and relations. Therefore whatever
difference is attributed to the divine Persons belongs to them
according to the processions and relations of the Persons. But the
causation of creatures is diversely attributed to the divine Persons;
for in the Creed, to the Father is attributed that "He is the Creator
of all things visible and invisible"; to the Son is attributed that by
Him "all things were made"; and to the Holy Ghost is attributed that
He is "Lord and Life-giver." Therefore the causation of creatures
belongs to the Persons according to processions and relations.
Obj. 3: Further, if it be said that the causation of the creature
flows from some essential attribute appropriated to some one Person,
this does not appear to be sufficient; because every divine effect
is caused by every essential attribute--viz. by power, goodness and
wisdom--and thus does not belong to one more than to another.
Therefore any determinate mode of causation ought not to be attributed
to one Person more than to another, unless they are distinguished in
creating according to relations and processions.
_On the contrary,_ Dionysius says (Div. Nom. ii) that all things
caused are the common work of the whole Godhead.
_I answer that,_ To create is, properly speaking, to cause or produce
the being of things. And as every agent produces its like, the
principle of action can be considered from the effect of the action;
for it must be fire that generates fire. And therefore to create
belongs to God according to His being, that is, His essence, which is
common to the three Persons. Hence to create is not proper to any one
Person, but is common to the whole Trinity.
Nevertheless the divine Persons, according to the nature of their
procession, have a causality respecting the creation of things. For
as was said above (Q. 14, A. 8; Q. 19, A. 4), when treating of the
knowledge and will of God, God is the cause of things by His
intellect and will, just as the craftsman is cause of the things made
by his craft. Now the craftsman works through the word conceived in
his mind, and through the love of his will regarding some object.
Hence also God the Father made the creature through His Word, which
is His Son; and through His Love, which is the Holy Ghost. And so
the processions of the Persons are the type of the productions of
creatures inasmuch as they include the essential attributes,
knowledge and will.
Reply Obj. 1: The processions of the divine Persons are the cause of
creation, as above explained.
Reply Obj. 2: As the divine nature, although common to the three
Persons, still belongs to them in a kind of order, inasmuch as the
Son receives the divine nature from the Father, and the Holy Ghost
from both: so also likewise the power of creation, whilst common to
the three Persons, belongs to them in a kind of order. For the Son
receives it from the Father, and the Holy Ghost from both. Hence to
be the Creator is attributed to the Father as to Him Who does not
receive the power of creation from another. And of the Son it is said
(John 1:3), "Through Him all things were made," inasmuch as He has
the same power, but from another; for this preposition "through"
usually denotes a mediate cause, or "a principle from a principle."
But to the Holy Ghost, Who has the same power from both, is
attributed that by His sway He governs, and quickens what is created
by the Father through the Son. Again, the reason for this particular
appropriation may be taken from the common notion of the
appropriation of the essential attributes. For, as above stated (Q.
39, A. 8, ad 3), to the Father is appropriated power which is chiefly
shown in creation, and therefore it is attributed to Him to be the
Creator. To the Son is appropriated wisdom, through which the
intellectual agent acts; and therefore it is said: "Through Whom all
things were made." And to the Holy Ghost is appropriated goodness, to
which belong both government, which brings things to their proper
end, and the giving of life--for life consists in a certain interior
movement; and the first mover is the end, and goodness.
Reply Obj. 3: Although every effect of God proceeds from each
attribute, each effect is reduced to that attribute with which it is
naturally connected; thus the order of things is reduced to "wisdom,"
and the justification of the sinner to "mercy" and "goodness" poured
out super-abundantly. But creation, which is the production of the
very substance of a thing, is reduced to "power."
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