as regards the notional acts
has no reference to a person as if made, but only as regards the
person as proceeding.

Reply Obj. 2: Possible, as opposed to what is necessary, is a
consequence of a passive power, which does not exist in God. Hence,
in God there is no such thing as possibility in this sense, but only
in the sense of possible as contained in what is necessary; and in
this latter sense it can be said that as it is possible for God to
be, so also is it possible that the Son should be generated.

Reply Obj. 3: Power signifies a principle: and a principle implies
distinction from that of which it is the principle. Now we must
observe a double distinction in things said of God: one is a real
distinction, the other is a distinction of reason only. By a real
distinction, God by His essence is distinct from those things of
which He is the principle by creation: just as one person is distinct
from the other of which He is principle by a notional act. But in God
the distinction of action and agent is one of reason only, otherwise
action would be an accident in God. And therefore with regard to
those actions in respect of which certain things proceed which are
distinct from God, either personally or essentially, we may ascribe
power to God in its proper sense of principle. And as we ascribe to
God the power of creating, so we may ascribe the power of begetting
and of spirating. But "to understand" and "to will" are not such
actions as to designate the procession of something distinct from
God, either essentially or personally. Wherefore, with regard to
these actions we cannot ascribe power to God in its proper sense, but
only after our way of understanding and speaking: inasmuch as we
designate by different terms the intellect and the act of
understanding in God, whereas in God the act of understanding is His
very essence which has no principle.
_______________________

FIFTH ARTICLE [I, Q. 41, Art. 5]

Whether the Power of Begetting Signifies a Relation, and Not the
Essence?

Objection 1: It would seem that the power of begetting, or of
spirating, signifies the relation and not the essence. For power
signifies a principle, as appears from its definition: for active
power is the principle of action, as we find in _Metaph._ v, text 17.
But in God principle in regard to Person is said notionally.
Therefore, in God, power does not signify essence but relation.

Obj. 2: Further, in God, the power to act [posse] a