the Word in God
is generation; for He proceeds by way of intelligible action, which
is a vital operation:--from a conjoined principle (as above
described):--by way of similitude, inasmuch as the concept of the
intellect is a likeness of the object conceived:--and exists in the
same nature, because in God the act of understanding and His
existence are the same, as shown above (Q. 14, A. 4). Hence the
procession of the Word in God is called generation; and the Word
Himself proceeding is called the Son.

Reply Obj. 1: This objection is based on the idea of generation in
the first sense, importing the issuing forth from potentiality to
act; in which sense it is not found in God.

Reply Obj. 2: The act of human understanding in ourselves is not the
substance itself of the intellect; hence the word which proceeds
within us by intelligible operation is not of the same nature as the
source whence it proceeds; so the idea of generation cannot be
properly and fully applied to it. But the divine act of intelligence
is the very substance itself of the one who understands (Q. 14, A.
4). The Word proceeding therefore proceeds as subsisting in the same
nature; and so is properly called begotten, and Son. Hence Scripture
employs terms which denote generation of living things in order to
signify the procession of the divine Wisdom, namely, conception and
birth; as is declared in the person of the divine Wisdom, "The depths
were not as yet, and I was already conceived; before the hills, I was
brought forth." (Prov. 8:24). In our way of understanding we use the
word "conception" in order to signify that in the word of our
intellect is found the likeness of the thing understood, although
there be no identity of nature.

Reply Obj. 3: Not everything derived from another has existence in
another subject; otherwise we could not say that the whole substance
of created being comes from God, since there is no subject that could
receive the whole substance. So, then, what is generated in God
receives its existence from the generator, not as though that
existence were received into matter or into a subject (which would
conflict with the divine self-subsistence); but when we speak of His
existence as received, we mean that He Who proceeds receives divine
existence from another; not, however, as if He were other from the
divine nature. For in the perfection itself of the divine existence
are contained both the Word intelligibly proceeding and th