Discussione:Letteratura/Midollo Sacra Teologia/6 L'efficacia operativa di Dio

Chapter 6. Of the Efficiency of God. 1. The Efficiency of God 54 is that by which he works all, in all things. Eph 1.11, Who works all things; Rom 11.36, Of him, by him, and for him are all things. 2. That Effecting, working, or acting of God, being actively taken as they are in God acting, is not really different from God himself. For no composition, or mutation of power and act, can have a place in the most simple and immutable nature of God. Yet it adds a certain relation of God to a real effect. 3. He works all in all things, because the Efficiency of all and every thing, depends on the first cause, not only as touching its substance, but also as touching all real circumstances. Isa 45.7, That I Jehovah do all these things; Lam. 3.37-38, Who is he that says, and it comes to pass, when the Lord does not command it? Do not evil and good proceed out of the mouth of the most high? Also, whatever has any perfection in genere moris,55 in the matter of means, is accounted among the works of God; but not any imperfection or defects, which are opposed to the subjection that is due God. 4. In the efficiency of God, shines forth both his Essence and his subsistence. 5. That Efficiency which pertains to the Essence of God, is his omnipotence. 6. The power of God being considered as plainly powerful, is altogether the same as his sufficiency, and it properly pertains to the nature of God, as it is considered under the respect of a being; and so it is before the knowledge and will of God. Rom 11.23, for God is able to graft them in again. 7. But power, in as much as it is being executed, is in some sort after sufficiency, and it pertains to the Efficiency of God; and so it follows the knowledge and will of God. Psa 115.3; 135.6, Whatever he pleased, he did. 8. Therefore this is the order to be conceived. First we conceive in God Posse, to be able; secondly Scire, to know; thirdly Velle, to will; Lastly, Efficere potenter, powerful to effect. This differs from the effectual will of God, but only ratione, in reason, which distinctly explains that Syllogism56 of Faith in Mat 8.2-3, Lord if you will, you can: I will. Therefore it is done. The argument here is from the will, coming to the power. 9. Hence the very Will of God, as it is an effecting principle, has a kind of power. Rom 9.19, Who has resisted his will? Nor is executive Omnipotence anything else than the effecting will of God. Psa 33.9, He commanded, and it was done. Rev 4.11, By your will they are and were created. 10. Therefore it is an error against the nature of God, to say that God properly wills to do many things which yet, by his Omnipotence, he does not do. Eph 1.19-20, The exceeding greatness of his power in us that believe, according to the working of his mighty power. 11. The Omnipotence of God is that whereby he is able to effect all things that he wills or can will. 2Chr 20.6, In your hand is power and strength, and none can resist you. Luk 1.37, With God there is no word which cannot be done.DRA Phi 3.21, He is also able to subject all things to himself. 12. Hence also, everywhere in the Old Testament God is called, ל ורֹ גִּ, mighty God, Isa 9.5; Jer 32.18. Also, י שַׁ ל , God all sufficient, Gen 17.1; 35.11; Ruth 1.20-21. And in the New Testament he is called παντοκράτωρ, the Lord Almighty, 2Cor 6.18; Rev 1.8; 4.8; And the only δυνάστης Potentate, 1Tim 6.15. Power is attributed to God actively, because he has power to communicate something to others, such as the power to cause: 13. Potentia, vel potestas causae, a causing power; yet properly, active power does not agree to God, as if in respect to himself he were first idle, and afterward he put himself forth to act; for God is a most pure Act, Jas 1.17.57 14. Therefore we must not imagine such an active power in God, which is a different thing from his Essence; for the very Essence of God is this power whereby he is powerful; just as the same Essence whereby he is merciful, is mercy itself. 15. But an active power agrees to God in respect to the Creature, which is properly said to be able to receive and prove that act of God, which before it did not feel and prove. Mat 19.26, All things are possible with God. 16. The Omnipotence of God is conversant about things that are absolutely impossible — whatever God wills, or can will. Ibidem. 17. This power is not therefore exercised about things which are altogether ἀδύνατa impossible, and which imply a certain contradiction, either in God, or in the things created. 2Tim 2.13, He cannot deny himself. 18. Hence a certain distinction arises about Divine Omnipotence, whereby it is distinguished into absolute power, and ordinate or actual power. 19. Absolute power is that whereby God is able to do all things possible, even though they shall never be. Mat 3.9, God can raise up from these stones children unto Abraham; and 26.53, Do you think that I cannot now ask my Father, and he shall immediately give me more than twelve legions of Angels? Mk 10.27; Eph 3.20.58 20. The ordinate power of God is that whereby he not only can do that which he wills, but also indeed actually does whatever he wills. Psa 115.3; 135.6; Eph 3.11.59 21. The manner of God’s subsistence which shines forth in his Efficiency is first, the co-working of all Persons; secondly, the distinct manner of the Persons in working. 22. Their co-working is that by which they inseparably work the same thing; for all external actions are common to all the Persons. Joh 5.17,19, My Father works, and I work. Whatever he does, the Son likewise does the same; and Joh 16.13-14, That Spirit shall not speak of himself; but whatever he hears, he shall speak. He shall take of mine, and give it to you. 23. Hence every Person works of himself, as touching the causal power which he exercises. 24. Hence there is no pre-eminence of dignity in that co-working, but great unity and identity of one and the same cause. 25. Hence equal honour is equally due from us to all the Divine Persons. 26. The Distinct manner of working is that by which every Person works according to the distinct manner of his subsistence. 27. That distinct manner is partly in the order of working, partly in the bounding of the action. 28. As touching the order, the manner of working of the Father is of himself, by the Son and Holy Spirit. Hence the beginning of things, namely Creation, is properly attributed to the Father, who in order of beginning is the first Person.60 29. The manner of operation of the Son is from the Father, by the Spirit. Hence the dispensation of things is properly attributed to him, namely Redemption and the constitution of all the offices in the Church. Eph 4.11, He therefore gave some to be Apostles, some Prophets, etc. 30. The manner of working of the Spirit is from the Father and the Son by himself. Hence the communication of things is attributed to the Holy Spirit, such as Regeneration, Tit 3.5.61 The communication of all spiritual gifts, 1Cor 12.4.62 And the perfection of natural things themselves, Gen chaps. 1 and 2.63 31. As touching the termination [or bounding] of the action that works,64 in which the working, or manner of working of one Person chiefly shines forth, is chiefly attributed to that Person. So Creation is, by a special application, appropriated to the Father, Redemption to the Son, and Sanctification to the Holy Spirit.65