e, the
greater power is there for action. Now it was shown above (A. 4) that
the very notion of the divine paternity and filiation requires that
the Son should be the Father's equal in greatness--that is, in
perfection of nature. Hence it follows that the Son is equal to the
Father in power; and the same applies to the Holy Ghost in relation
to both.

Reply Obj. 1: The words, "the Son cannot of Himself do anything," do
not withdraw from the Son any power possessed by the Father, since it
is immediately added, "Whatsoever things the Father doth, the Son
doth in like manner"; but their meaning is to show that the Son
derives His power from the Father, of Whom He receives His nature.
Hence, Hilary says (De Trin. ix), "The unity of the divine nature
implies that the Son so acts of Himself [per se], that He does not
act by Himself [a se]."

Reply Obj. 2: The Father's "showing" and the Son's "hearing" are to
be taken in the sense that the Father communicates knowledge to the
Son, as He communicates His essence. The command of the Father can be
explained in the same sense, as giving Him from eternity knowledge
and will to act, by begetting Him. Or, better still, this may be
referred to Christ in His human nature.

Reply Obj. 3: As the same essence is paternity in the Father, and
filiation in the Son: so by the same power the Father begets, and the
Son is begotten. Hence it is clear that the Son can do whatever the
Father can do; yet it does not follow that the Son can beget; for to
argue thus would imply transition from substance to relation, for
generation signifies a divine relation. So the Son has the same
omnipotence as the Father, but with another relation; the Father
possessing power as "giving" signified when we say that He is able to
beget; while the Son possesses the power of "receiving," signified by
saying that He can be begotten.
_______________________

QUESTION 43

THE MISSION OF THE DIVINE PERSONS
(In Eight Articles)

We next consider the mission of the divine persons, concerning which
there are eight points of inquiry:

(1) Whether it is suitable for a divine person to be sent?

(2) Whether mission is eternal, or only temporal?

(3) In what sense a divine person is invisibly sent?

(4) Whether it is fitting that each person be sent?

(5) Whether both the Son and the Holy Ghost are invisibly sent?

(6) To whom the invisible mission is directed?

(7) Of the visible mission.

(8) Whether any p