nce to understand is said of God
essentially, as stated above (Q. 14, AA. 2, 4). Now the Son is God
begotten, and not God begetting; and hence He is intelligent, not as
producing a Word, but as the Word proceeding; forasmuch as in God the
Word proceeding does not differ really from the divine intellect, but
is distinguished from the principle of the Word only by relation.

Reply Obj. 5: When it is said of the Son, "Bearing all things by the
word of His power"; "word" is taken figuratively for the effect of
the Word. Hence a gloss says that "word" is here taken to mean
command; inasmuch as by the effect of the power of the Word, things
are kept in being, as also by the effect of the power of the Word
things are brought into being. Basil speaks widely and figuratively
in applying Word to the Holy Ghost; in the sense perhaps that
everything that makes a person known may be called his word, and so
in that way the Holy Ghost may be called the Son's Word, because He
manifests the Son.
_______________________

THIRD ARTICLE [I, Q. 34, Art. 3]

Whether the Name "Word" Imports Relation to Creatures?

Objection 1: It would seem that the name 'Word' does not import
relation to creatures. For every name that connotes some effect in
creatures, is said of God essentially. But Word is not said
essentially, but personally. Therefore Word does not import relation
to creatures.

Obj. 2: Further, whatever imports relation to creatures is said of
God in time; as "Lord" and "Creator." But Word is said of God from
eternity. Therefore it does not import relation to the creature.

Obj. 3: Further, Word imports relation to the source whence it
proceeds. Therefore, if it imports relation to the creature, it
follows that the Word proceeds from the creature.

Obj. 4: Further, ideas (in God) are many according to their various
relations to creatures. Therefore if Word imports relation to
creatures, it follows that in God there is not one Word only, but
many.

Obj. 5: Further, if Word imports relation to the creature, this can
only be because creatures are known by God. But God does not know
beings only; He knows also non-beings. Therefore in the Word are
implied relations to non-beings; which appears to be false.

_On the contrary,_ Augustine says (QQ. lxxxiii, qu. 63), that "the
name Word signifies not only relation to the Father, but also
relation to those beings which are made through the Word, by His
operative power."

_I answer