e the matter to act. Hence a much
greater power is required in the agent when no potentiality
pre-exists. Thus therefore it appears that it is an act of much
greater power to make a thing from nothing, than from its contrary.

Reply Obj. 3: The power of the maker is reckoned not only from the
substance of the thing made, but also from the mode of its being
made; for a greater heat heats not only more, but quicker. Therefore
although to create a finite effect does not show an infinite power,
yet to create it from nothing does show an infinite power: which
appears from what has been said (ad 2). For if a greater power is
required in the agent in proportion to the distance of the
potentiality from the act, it follows that the power of that which
produces something from no presupposed potentiality is infinite,
because there is no proportion between "no potentiality" and the
potentiality presupposed by the power of a natural agent, as there is
no proportion between "not being" and "being." And because no
creature has simply an infinite power, any more than it has an
infinite being, as was proved above (Q. 7, A. 2), it follows that no
creature can create.
_______________________

SIXTH ARTICLE [I, Q. 45, Art. 6]

Whether to Create Is Proper to Any Person?

Objection 1: It would seem that to create is proper to some Person.
For what comes first is the cause of what is after; and what is
perfect is the cause of what is imperfect. But the procession of the
divine Person is prior to the procession of the creature: and is more
perfect, because the divine Person proceeds in perfect similitude of
its principle; whereas the creature proceeds in imperfect similitude.
Therefore the processions of the divine Persons are the cause of the
processions of things, and so to create belongs to a Person.

Obj. 2: Further, the divine Persons are distinguished from each
other only by their processions and relations. Therefore whatever
difference is attributed to the divine Persons belongs to them
according to the processions and relations of the Persons. But the
causation of creatures is diversely attributed to the divine Persons;
for in the Creed, to the Father is attributed that "He is the Creator
of all things visible and invisible"; to the Son is attributed that by
Him "all things were made"; and to the Holy Ghost is attributed that
He is "Lord and Life-giver." Therefore the causation of creatures
belongs to the Persons according to pr