y univocal
predication of them impossible, as in the case of those things which
are not in the same genus. Therefore much less can anything be
predicated univocally of God and creatures; and so only equivocal
predication can be applied to them.

_I answer that,_ Univocal predication is impossible between God and
creatures. The reason of this is that every effect which is not an
adequate result of the power of the efficient cause, receives the
similitude of the agent not in its full degree, but in a measure that
falls short, so that what is divided and multiplied in the effects
resides in the agent simply, and in the same manner; as for example
the sun by exercise of its one power produces manifold and various
forms in all inferior things. In the same way, as said in the
preceding article, all perfections existing in creatures divided and
multiplied, pre-exist in God unitedly. Thus when any term expressing
perfection is applied to a creature, it signifies that perfection
distinct in idea from other perfections; as, for instance, by the term
"wise" applied to man, we signify some perfection distinct from a
man's essence, and distinct from his power and existence, and from all
similar things; whereas when we apply to it God, we do not mean to
signify anything distinct from His essence, or power, or existence.
Thus also this term "wise" applied to man in some degree circumscribes
and comprehends the thing signified; whereas this is not the case when
it is applied to God; but it leaves the thing signified as
incomprehended, and as exceeding the signification of the name. Hence
it is evident that this term "wise" is not applied in the same way to
God and to man. The same rule applies to other terms. Hence no name is
predicated univocally of God and of creatures.

Neither, on the other hand, are names applied to God and creatures in
a purely equivocal sense, as some have said. Because if that were so,
it follows that from creatures nothing could be known or demonstrated
about God at all; for the reasoning would always be exposed to the
fallacy of equivocation. Such a view is against the philosophers, who
proved many things about God, and also against what the Apostle says:
"The invisible things of God are clearly seen being understood by the
things that are made" (Rom. 1:20). Therefore it must be said that
these names are said of God and creatures in an analogous sense, i.e.
according to proportion.

Now names are thus use