ed so as to produce an infinite effect. Yet even if it were
to produce no effect, the power of God would not be ineffectual;
because a thing is ineffectual which is ordained towards an end to
which it does not attain. But the power of God is not ordered toward
its effect as towards an end; rather, it is the end of the effect
produced by it.

Reply Obj. 3: The Philosopher (Phys. viii, 79) proves that if a body
had infinite power, it would cause a non-temporal movement. And he
shows that the power of the mover of heaven is infinite, because it
can move in an infinite time. It remains, therefore, according to his
reckoning, that the infinite power of a body, if such existed, would
move without time; not, however, the power of an incorporeal mover.
The reason of this is that one body moving another is a univocal
agent; wherefore it follows that the whole power of the agent is made
known in its motion. Since then the greater the power of a moving
body, the more quickly does it move; the necessary conclusion is that
if its power were infinite, it would move beyond comparison faster,
and this is to move without time. An incorporeal mover, however, is
not a univocal agent; whence it is not necessary that the whole of
its power should be manifested in motion, so as to move without time;
and especially since it moves in accordance with the disposition of
its will.
_______________________

THIRD ARTICLE [I, Q. 25, Art. 3]

Whether God Is Omnipotent?

Objection 1: It seems that God is not omnipotent. For movement and
passiveness belong to everything. But this is impossible with God,
for He is immovable, as was said above (Q. 2, A. 3). Therefore He
is not omnipotent.

Obj. 2: Further, sin is an act of some kind. But God cannot sin,
nor "deny Himself" as it is said in 2 Tim. 2:13. Therefore He is
not omnipotent.

Obj. 3: Further, it is said of God that He manifests His omnipotence
"especially by sparing and having mercy" [*Collect, 10th Sunday after
Pentecost]. Therefore the greatest act possible to the divine power
is to spare and have mercy. There are things much greater, however,
than sparing and having mercy; for example, to create another world,
and the like. Therefore God is not omnipotent.

Obj. 4: Further, upon the text, "God hath made foolish the wisdom of
this world" (1 Cor. 1:20), a gloss says: "God hath made the wisdom of
this world foolish [*Vulg.: 'Hath not God', etc.] by showing those
things to be possible w