t remains for us to consider the power of God.
About this are six points of inquiry:

(1) Whether there is power in God?

(2) Whether His power is infinite?

(3) Whether He is almighty?

(4) Whether He could make the past not to have been?

(5) Whether He could do what He does not, or not do what He does?

(6) Whether what He makes He could make better?
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FIRST ARTICLE [I, Q. 25, Art. 1]

Whether There Is Power in God?

Objection 1: It seems that power is not in God. For as primary matter
is to power, so God, who is the first agent, is to act. But primary
matter, considered in itself, is devoid of all act. Therefore, the
first agent--namely, God--is devoid of power.

Obj. 2: Further, according to the Philosopher (Metaph. vi, 19),
better than every power is its act. For form is better than matter;
and action than active power, since it is its end. But nothing is
better than what is in God; because whatsoever is in God, is God, as
was shown above (Q. 3, A. 3). Therefore, there is no power in
God.

Obj. 3: Further, Power is the principle of operation. But the divine
power is God's essence, since there is nothing accidental in God: and
of the essence of God there is no principle. Therefore there is no
power in God.

Obj. 4: Further, it was shown above (Q. 14, A. 8; Q. 19, A. 4) that
God's knowledge and will are the cause of things. But the cause and
principle of a thing are identical. We ought not, therefore, to
assign power to God; but only knowledge and will.

_On the contrary,_ It is said: "Thou art mighty, O Lord, and Thy truth
is round about Thee" (Ps. 88:9).

_I answer that,_ Power is twofold--namely, passive, which exists not
at all in God; and active, which we must assign to Him in the highest
degree. For it is manifest that everything, according as it is in act
and is perfect, is the active principle of something: whereas
everything is passive according as it is deficient and imperfect. Now
it was shown above (Q. 3, A. 2; Q. 4, AA. 1, 2), that God is pure
act, simply and in all ways perfect, nor in Him does any imperfection
find place. Whence it most fittingly belongs to Him to be an active
principle, and in no way whatsoever to be passive. On the other hand,
the notion of active principle is consistent with active power. For
active power is the principle of acting upon something else; whereas
passive power is the principle of being acted upon by something else,
as the Phi