3d. The Word is not only the type but the efficient cause of the cosmos. The truth of this follows from the essential relation of the Word to the Father.
The Father, knowing himself, knows also whatever is possible. But whatever he knows he utters and expresses by his Word. Therefore, the Father, through his only Word, utters himself and things outside himself. But his utterance of creatures is also the cause of their subjective existence, since God is pure and undivided act. Consequently, through his single Word he affirms himself and his exterior works, and consequently he is also their efficient cause.
4th. The external action of God tends to express, exteriorly, the divine idea of the cosmos, as perfectly as it is uttered interiorly.
We have shown in the preceding article that, although it was not necessary that God should effect the best possible cosmos, for the reasons which we have therein given, yet it was most agreeable to the end of creation that God should effect the best possible cosmos. Now, the best possible cosmos is evidently that which draws as near as possible to its intelligible and typical state. Consequently, the external action of God has a tendency to express, exteriorly, the divine ideas as perfectly as he utters them interiorly. St. Thomas proves the same truth with a somewhat similar argument. Every agent, he says, intends to express his own similitude (the interior idea) on the effect he produces, and the more perfect is the agent, the better and stronger will be the similitude between him and his effect. Now, God is most perfect agent. It was, therefore, most agreeable to him to stamp his own similitude on his external works as perfectly as possible; that is, it was most agreeable to him to render his external works as like their typical state as possible.
5th. This supreme or best possible expression of the typical state of God's external works could not be substantial or ontological.
We have seen that the typical state of the cosmos, residing eternally in the Word of God, is identified with him, and is therefore infinite. It follows, therefore, that if we suppose a supreme, substantial, and ontological expression of this typical state, we must suppose a supreme, substantial, and ontological expression of the infinite. Now, this is absurd; because a supreme and ontological expression of the infinite would be the very substance of God. On the other hand, the expression, requiring necessarily to be created, would be essentially finite. Consequently, on the supposition, we should have a finite infinite substantial expression of God, which is a contradiction in terms.
6th. The supreme expression cannot be effected except by an incorporation of the infinite into the finite.
Having excluded the identity between the finite and infinite natures, an identity which would be a necessary consequence if the expression were substantial and ontological, if a supreme expression of the infinite is to be effected, if the cosmos, in its subjective state, is to be elevated and made as like as possible to its typical state, there are no other means of effecting this than by an incorporation of the infinite into the finite. For let it be remembered that the finite, in force of its nature, is indefinitely progressive. You can add perfection to perfection, but unless you transform it into the infinite, it will never change its nature, and will continue to be finite. Thus, the only possible way of elevating it to the highest possible perfection, is to raise it to a union with the infinite greater than which you cannot conceive.
7th. This union or incorporation must be effected by the Word.
Because, first, the Word is the natural organ between the Father and his exterior work, since, with the same utterance, the Father speaks himself and his external works. Secondly, this union is required in order that the external works may draw as near to their typical state as possible. Now, the Word is the living and personal typical state of the cosmos, the intelligible life of the external works; it is necessary, therefore, that he should enter into the finite, and bring into harmony the interior infinite type of the cosmos, with its finite external expression; unite together the ideal intelligible state with the real subjective state of the cosmos.