tions in creatures are real. Nor is it incongruous that God should
be denominated from relations really existing in the thing, yet so
that the opposite relations in God should also be understood by us at
the same time; in the sense that God is spoken of relatively to the
creature, inasmuch as the creature is related to Him: thus the
Philosopher says (Metaph. v) that the object is said to be knowable
relatively because knowledge relates to it.

Reply Obj. 5: Since God is related to the creature for the
reason that the creature is related to Him: and since the relation of
subjection is real in the creature, it follows that God is Lord not in
idea only, but in reality; for He is called Lord according to the
manner in which the creature is subject to Him.

Reply Obj. 6: To know whether relations are simultaneous by
nature or otherwise, it is not necessary [to consider the order] of
things to which they belong but the meaning of the relations
themselves. For if one in its idea includes another, and vice versa,
then they are simultaneous by nature: as double and half, father and
son, and the like. But if one in its idea includes another, and not
vice versa, they are not simultaneous by nature. This applies to
science and its object; for the object knowable is considered as a
potentiality, and the science as a habit, or as an act. Hence the
knowable object in its mode of signification exists before science,
but if the same object is considered in act, then it is simultaneous
with science in act; for the object known is nothing as such unless it
is known. Thus, though God is prior to the creature, still because the
signification of Lord includes the idea of a servant and vice versa,
these two relative terms, "Lord" and "servant," are simultaneous by
nature. Hence, God was not "Lord" until He had a creature subject to
Himself.
_______________________

EIGHTH ARTICLE [I, Q. 13, Art. 8]

Whether This Name "God" Is a Name of the Nature?

Objection 1: It seems that this name, "God," is not a name of the
nature. For Damascene says (De Fide Orth. 1) that "God (_Theos_) is so
called from _theein_ which means to take care of, and to cherish all
things; or from _aithein_ that is, to burn, for our God is a fire
consuming all malice; or from _theasthai,_ which means to consider all
things." But all these names belong to operation. Therefore this name
"God" signifies His operation and not His nature.

Obj. 2: Further, a thing is nam