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 G.o.d 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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SEVENTH ARTICLE [I, Q. 45, Art. 7]
Whether in Creatures Is Necessarily Found a Trace of the Trinity?
Objection 1: It would seem that in creatures there is not necessarily found a trace of the Trinity. For anything can be traced through its traces. But the trinity of persons cannot be traced from the creatures, as was above stated (Q. 32, A. 1). Therefore there is no trace of the Trinity in creatures.
Obj. 2: Further, whatever is in creatures is created. Therefore if the trace of the Trinity is found in creatures according to some of their properties, and if everything created has a trace of the Trinity, it follows that we can find a trace of the Trinity in each of these (properties): and so on to infinitude.
Obj. 3: Further, the effect represents only its own cause. But the causality of creatures belongs to the common nature, and not to the relations whereby the Persons are distinguished and numbered.
Therefore in the creature is to be found a trace not of the Trinity but of the unity of essence.
_On the contrary,_ Augustine says (De Trin. vi, 10), that "the trace of the Trinity appears in creatures."
_I answer that,_ Every effect in some degree represents its cause, but diversely. For some effects represent only the causality of the cause, but not its form; as smoke represents fire. Such a representation is called a "trace": for a trace shows that someone has pa.s.sed by but not who it is. Other effects represent the cause as regards the similitude of its form, as fire generated represents fire generating; and a statue of Mercury represents Mercury; and this is called the representation of "image." Now the processions of the divine Persons are referred to the acts of intellect and will, as was said above (Q. 27). For the Son proceeds as the word of the intellect; and the Holy Ghost proceeds as love of the will. Therefore in rational creatures, possessing intellect and will, there is found the representation of the Trinity by way of image, inasmuch as there is found in them the word conceived, and the love proceeding.
But in all creatures there is found the trace of the Trinity, inasmuch as in every creature are found some things which are necessarily reduced to the divine Persons as to their cause. For every creature subsists in its own being, and has a form, whereby it is determined to a species, and has relation to something else. Therefore as it is a created substance, it represents the cause and principle; and so in that manner it shows the Person of the Father, Who is the "principle from no principle." According as it has a form and species, it represents the Word as the form of the thing made by art is from the conception of the craftsman. According as it has relation of order, it represents the Holy Ghost, inasmuch as He is love, because the order of the effect to something else is from the will of the Creator. And therefore Augustine says (De Trin. vi 10) that the trace of the Trinity is found in every creature, according "as it is one individual," and according "as it is formed by a species," and according as it "has a certain relation of order." And to these also are reduced those three, "number," "weight," and "measure," mentioned in the Book of Wisdom (9:21). For "measure" refers to the substance of the thing limited by its principles, "number" refers to the species, "weight" refers to the order. And to these three are reduced the other three mentioned by Augustine (De Nat. Boni iii), "mode," species, and "order," and also those he mentions (QQ. 83, qu. 18): "that which exists; whereby it is distinguished; whereby it agrees." For a thing exists by its substance, is distinct by its form, and agrees by its order. Other similar expressions may be easily reduced to the above.
Reply Obj. 1: The representation of the trace is to be referred to the appropriations: in which manner we are able to arrive at a knowledge of the trinity of the divine persons from creatures, as we have said (Q. 32, A. 1).
Reply Obj. 2: A creature properly speaking is a thing self-subsisting; and in such are the three above-mentioned things to be found. Nor is it necessary that these three things should be found in all that exists in the creature; but only to a subsisting being is the trace ascribed in regard to those three things.
Reply Obj. 3: The processions of the persons are also in some way the cause and type of creation; as appears from the above (A. 6).
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EIGHTH ARTICLE [I, Q. 45, Art. 8]
Whether Creation Is Mingled with Works of Nature and Art?
Objection 1: It would seem that creation is mingled in works of nature and art. For in every operation of nature and art some form is produced. But it is not produced from anything, since matter has no part in it. Therefore it is produced from nothing; and thus in every operation of nature and art there is creation.
Obj. 2: Further, the effect is not more powerful than its cause. But in natural things the only agent is the accidental form, which is an active or a pa.s.sive form. Therefore the substantial form is not produced by the operation of nature; and therefore it must be produced by creation.
Obj. 3: Further, in nature like begets like. But some things are found generated in nature by a thing unlike to them; as is evident in animals generated through putrefaction. Therefore the form of these is not from nature, but by creation; and the same reason applies to other things.
Obj. 4: Further, what is not created, is not a creature. If therefore in nature"s productions there were not creation, it would follow that nature"s productions are not creatures; which is heretical.
_On the contrary,_ Augustine (Super Gen. v, 6,14,15) distinguishes the work of propagation, which is a work of nature, from the work of creation.
_I answer that,_ The doubt on this subject arises from the forms which, some said, do not come into existence by the action of nature, but previously exist in matter; for they a.s.serted that forms are latent.
This arose from ignorance concerning matter, and from not knowing how to distinguish between potentiality and act. For because forms pre-exist in matter, "in potentiality," they a.s.serted that they pre-exist "simply." Others, however, said that the forms were given or caused by a separate agent by way of creation; and accordingly, that to each operation of nature is joined creation. But this opinion arose from ignorance concerning form. For they failed to consider that the form of the natural body is not subsisting, but is that by which a thing is. And therefore, since to be made and to be created belong properly to a subsisting thing alone, as shown above (A. 4), it does not belong to forms to be made or to be created, but to be "concreated." What, indeed, is properly made by the natural agent is the "composite," which is made from matter.
Hence in the works of nature creation does not enter, but is presupposed to the work of nature.
Reply Obj. 1: Forms begin to be actual when the composite things are made, not as though they were made "directly," but only "indirectly."
Reply Obj. 2: The active qualities in nature act by virtue of substantial forms: and therefore the natural agent not only produces its like according to quality, but according to species.
Reply Obj. 3: For the generation of imperfect animals, a universal agent suffices, and this is to be found in the celestial power to which they are a.s.similated, not in species, but according to a kind of a.n.a.logy. Nor is it necessary to say that their forms are created by a separate agent. However, for the generation of perfect animals the universal agent does not suffice, but a proper agent is required, in the shape of a univocal generator.
Reply Obj. 4: The operation of nature takes place only on the presupposition of created principles; and thus the products of nature are called creatures.
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QUESTION 46
OF THE BEGINNING OF THE DURATION OF CREATURES (In Three Articles)
Next must be considered the beginning of the duration of creatures, about which there are three points for treatment:
(1) Whether creatures always existed?
(2) Whether that they began to exist is an article of Faith?
(3) How G.o.d is said to have created heaven and earth in the beginning?
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FIRST ARTICLE [I, Q. 46, Art. 1]
Whether the Universe of Creatures Always Existed?
Objection 1: It would seem that the universe of creatures, called the world, had no beginning, but existed from eternity. For everything which begins to exist, is a possible being before it exists: otherwise it would be impossible for it to exist. If therefore the world began to exist, it was a possible being before it began to exist. But possible being is matter, which is in potentiality to existence, which results from a form, and to non-existence, which results from privation of form. If therefore the world began to exist, matter must have existed before the world. But matter cannot exist without form: while the matter of the world with its form is the world. Therefore the world existed before it began to exist: which is impossible.
Obj. 2: Further, nothing which has power to be always, sometimes is and sometimes is not; because so far as the power of a thing extends so long it exists. But every incorruptible thing has power to be always; for its power does not extend to any determinate time.
Therefore no incorruptible thing sometimes is, and sometimes is not: but everything which has a beginning at some time is, and at some time is not; therefore no incorruptible thing begins to exist. But there are many incorruptible things in the world, as the celestial bodies and all intellectual substances. Therefore the world did not begin to exist.
Obj. 3: Further, what is unbegotten has no beginning. But the Philosopher (Phys. i, text 82) proves that matter is unbegotten, and also (De Coelo et Mundo i, text 20) that the heaven is unbegotten.
Therefore the universe did not begin to exist.
Obj. 4: Further, a vacuum is where there is not a body, but there might be. But if the world began to exist, there was first no body where the body of the world now is; and yet it could be there, otherwise it would not be there now. Therefore before the world there was a vacuum; which is impossible.
Obj. 5: Further, nothing begins anew to be moved except through either the mover or the thing moved being otherwise than it was before. But what is otherwise now than it was before, is moved.
Therefore before every new movement there was a previous movement.
Therefore movement always was; and therefore also the thing moved always was, because movement is only in a movable thing.
Obj. 6: Further, every mover is either natural or voluntary. But neither begins to move except by some pre-existing movement. For nature always moves in the same manner: hence unless some change precede either in the nature of the mover, or in the movable thing, there cannot arise from the natural mover a movement which was not there before. And the will, without itself being changed, puts off doing what it proposes to do; but this can be only by some imagined change, at least on the part of time. Thus he who wills to make a house tomorrow, and not today, awaits something which will be tomorrow, but is not today; and at least awaits for today to pa.s.s, and for tomorrow to come; and this cannot be without change, because time is the measure of movement. Therefore it remains that before every new movement, there was a previous movement; and so the same conclusion follows as before.
Obj. 7: Further, whatever is always in its beginning, and always in its end, cannot cease and cannot begin; because what begins is not in its end, and what ceases is not in its beginning. But time always is in its beginning and end, because there is no time except "now" which is the end of the past and the beginning of the future. Therefore time cannot begin or end, and consequently neither can movement, the measure of what is time.
Obj. 8: Further, G.o.d is before the world either in the order of nature only, or also by duration. If in the order of nature only, therefore, since G.o.d is eternal, the world also is eternal. But if G.o.d is prior by duration; since what is prior and posterior in duration const.i.tutes time, it follows that time existed before the world, which is impossible.