erates. And therefore
the power of begetting signifies the divine nature directly, but the
relation indirectly.

Reply Obj. 1: Power does not signify the relation itself of a
principle, for thus it would be in the genus of relation; but it
signifies that which is a principle; not, indeed, in the sense in
which we call the agent a principle, but in the sense of being that
by which the agent acts. Now the agent is distinct from that which it
makes, and the generator from that which it generates: but that by
which the generator generates is common to generated and generator,
and so much more perfectly, as the generation is more perfect. Since,
therefore, the divine generation is most perfect, that by which the
Begetter begets, is common to Begotten and Begetter by a community of
identity, and not only of species, as in things created. Therefore,
from the fact that we say that the divine essence "is the principle
by which the Begetter begets," it does not follow that the divine
essence is distinct (from the Begotten): which would follow if we
were to say that the divine essence begets.

Reply Obj. 2: As in God, the power of begetting is the same as the
act of begetting, so the divine essence is the same in reality as the
act of begetting or paternity; although there is a distinction of
reason.

Reply Obj. 3: When I speak of the "power of begetting," power is
signified directly, generation indirectly: just as if I were to say,
the "essence of the Father." Wherefore in respect of the essence,
which is signified, the power of begetting is common to the three
persons: but in respect of the notion that is connoted, it is proper
to the person of the Father.
_______________________

SIXTH ARTICLE [I, Q. 41, Art. 6]

Whether Several Persons Can Be the Term of One Notional Act?

Objection 1: It would seem that a notional act can be directed to
several Persons, so that there may be several Persons begotten or
spirated in God. For whoever has the power of begetting can beget. But
the Son has the power of begetting. Therefore He can beget. But He
cannot beget Himself: therefore He can beget another son. Therefore
there can be several Sons in God.

Obj. 2: Further, Augustine says (Contra Maxim. iii, 12): "The Son
did not beget a Creator: not that He could not, but that it behoved
Him not."

Obj. 3: Further, God the Father has greater power to beget than
has a created father. But a man can beget several sons. Therefore God
c