[1] But, since nothing is its own principle, and God’s action is not other than His power, it is clear from the foregoing that power is attributed to God, not as principle of action, but as principle of the thing made. And since power implies relation to something else as having the character of a principle (for active power is the principle of acting on something else, as Aristotle says in Metaphysics V [12]), it is evident that power is in truth attributed to God in relation to things made, not in relation to action, except according to our way of understanding, namely, so far as our intellect considers both God’s power and His action through diverse conceptions. Hence, if certain actions are proper to God which do not pass into something made but remain in Him, power is not attributed to Him in their regard, except according to our manner of understanding, and not according to reality. Such actions are understanding and willing. Properly speaking, therefore, God’s power does not regard such actions, but only effects. Consequently, intellect and will are in God, not as powers, but only as actions.
[2] From the foregoing it is clear, also, that the multifarious actions attributed to God, as understanding, willing, producing things, and the like are not diverse realities, since each of these actions in God is His very being, which is one and the same. Indeed, from what has been shown be clearly seen how a thing may be signified in many ways without prejudice to the truth of its oneness in reality.
Next - CONTRA GENTILES - BOOK TWO: CREATION - Chapter 11 THAT SOMETHING IS SAID OF GOD IN RELATION TO CREATURES
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