be made" import a relation of
cause to the effect, and of effect to the cause, and imply change
only as a consequence.

Reply Obj. 3: In things which are made without movement, to become
and to be already made are simultaneous, whether such making is the
term of movement, as illumination (for a thing is being illuminated
and is illuminated at the same time) or whether it is not the term of
movement, as the word is being made in the mind and is made at the
same time. In these things what is being made, is; but when we speak
of its being made, we mean that it is from another, and was not
previously. Hence since creation is without movement, a thing is
being created and is already created at the same time.

Reply Obj. 4: This objection proceeds from a false imagination, as if
there were an infinite medium between nothing and being; which is
plainly false. This false imagination comes from creation being taken
to signify a change existing between two forms.
_______________________

THIRD ARTICLE [I, Q. 45, Art. 3]

Whether Creation Is Anything in the Creature?

Objection 1: It would seem that creation is not anything in the
creature. For as creation taken in a passive sense is attributed to
the creature, so creation taken in an active sense is attributed to
the Creator. But creation taken actively is not anything in the
Creator, because otherwise it would follow that in God there would be
something temporal. Therefore creation taken passively is not anything
in the creature.

Obj. 2: Further, there is no medium between the Creator and the
creature. But creation is signified as the medium between them both:
since it is not the Creator, as it is not eternal; nor is it the
creature, because in that case it would be necessary for the same
reason to suppose another creation to create it, and so on to
infinity. Therefore creation is not anything in the creature.

Obj. 3: Further, if creation is anything besides the created
substance, it must be an accident belonging to it. But every accident
is in a subject. Therefore a thing created would be the subject of
creation, and so the same thing would be the subject and also the term
of creation. This is impossible, because the subject is before the
accident, and preserves the accident; while the term is after the
action and passion whose term it is, and as soon as it exists, action
and passion cease. Therefore creation itself is not any thing.

_On the contrary,_ It is grea