XI: observations 1-2 on omnipotence
XI. But there are certain useful observations concerning Gods omnipotence. 1. Omnipotence belongs to God alone, and cannot be communicated to any creature as such. For of the power by which the world and the things in the world are created without compulsion, without hindrance, without subject matter, without instrument, without external exemplar, the creature is not capable. For every creature works in subject matter; and every created essence is finite and limited by its own bounds, and therefore it is impossible that it be referred to all things.
2. God's power, considered in itself, is not bound by time, and is only related to time through a temporal act or effect that is subject to omnipotence. Believable articles abstracts from time: yet according as it is compared to believers according to diversity of times it is signified diversely. Hence the ancient fathers believed Christ was to be incarnate, to suffer, and to rise; we believe Christ has been incarnate, has suffered, has died, has risen. But Augustine says: Times have varied, faith has remained unchanged. So also concerning power: it is the same power which is toward one and the same according to every difference of times; but it is determined to diverse times when it is said He could create the world, and the world could have been created by Him.
Latin
XI. Sunt autem de omnipotentia Dei quaedam utiles observationes. 1. Soli Deo convenit omnipotentia, quae nulli creaturae, qua tali, communicari potest. Nam potentiae qua creatur mundus et ea quae in mundo sunt, sine coactione, sine impedimento, sine subjecta materia, sine instrumento, sine exemplari externo, creatura non est capax. Omnis enim creatura operatur in subjecta materia; et omnis essentia creata finita est et limitata propriis terminis, ac proinde impossibile est eam referri ad omnia. 2. Potentia Dei, secundum seipsam considerata, abstrahit ab omni tempore, et non determinatur ad tempus, nisi temporali actu vel effectu qui subjectus est omnipotentiae. Sicut fides in articulis credibilibus abstrahit a tempore: tamen secundum quod comparatur ad credentes secundum diversitatem temporum diversimode significatur. Unde antiqui patres crediderunt Christum incarnandum, passurum et resurrecturum; nos credimus Christum incarnatum, passum, mortuum, resurrexisse. Dicit autem Augustinus: Tempora variata sunt, fides immutata permansit. Ita et de potentia: eadem potentia est quae ad unum est et ad idem secundum omnem differentiam temporum; sed ad diversa tempora determinatur cum dicitur potuit creare mundum, et potuit creatus esse a se mundus.