Creación como relatio, assimilatio y processio

En torno a la exégesis de santo Tomás de Aquino al Gn 1,1 – 2,3

Abstract

Thomas Aquinas is one of those medieval theologians, whose biblical commentaries, especially dedicated to the books of the Old Testament, are still waiting to be discovered for the study. Biblical style of his theology (“sacra doctrina” in Middle Age) is expressed not only by St. Thomas’s scriptural comments, which are as important’s record of his university lectures, but also interesting exegetical proposals, which we find in his systematic works (e. g. Summa theologiae). Medieval workshop of biblist is based on the fundamental principle of the unity of the salvific plan, and is situated always in the context of tradition, with originality, however, surprising look, who wishes to remain universalist (hence the search for help in philosophy and its terminology). A clear example of the master’s style of exegesis of Aquinas is the interpretation of the description of creation in Genesis 1,1 - 2,1, referring to the three basic models of understanding the essence of the creative act and its consequences: relation, assimilation or procession. This triad of concepts is needed to fully discover for understand Thomas’s interpretation of Genesis 1,1 - 2,1 based on a triple work made by God: opus creationis, distinctionis et ornatus. Once again, Thomas reveals the same line exegesis of his program: the priority of literal sense, which is descover the sense (sensus) and not a fundamentalist reading. The creation according Thomas Aquinas is a free act of God, which calls into existence the universe from nothing (ex nihilo), but also keeps it in existence (creatio continua). It covers the whole of reality, both material and spiritual, so present a fundamental relationship of creation with the Creator, because everything has its existence from Him (habens esse). In terms of ad extra, the creation is a communication of kindness, should be viewed in the perspective of the Trinity. Creation as temporal procession ad extra is an prolongation of the eternal procession ad intra. That is why Thomas assigns creative and saving action to the Holy Spirit. The multiplicity of creation is a way of participation in the Trinitarian life.