Summa Theologica, Part I

Thus, to avoid the error of Arius we must shun the use of the terms diversity and difference in God, lest we take away the unity of essence: we may, however, use the term "distinction" on account of the relative opposition. Hence whenever we find terms of "diversity" or "difference" of Persons used in an authentic work, these terms of "diversity" or "difference" are taken to mean "distinction." But lest the simplicity and singleness of the divine essence be taken away, the terms "separation" and "division," which belong to the parts of a whole, are to be avoided: and lest quality be taken away, we avoid the use of the term "disparity": and lest we remove similitude, we avoid the terms "alien" and "discrepant." For Ambrose says (De Fide i) that "in the Father and the Son there is no discrepancy, but one Godhead": and according to Hilary, as quoted above, "in God there is nothing alien, nothing separable."

To avoid the heresy of Sabellius, we must shun the term "singularity," lest we take away the communicability of the divine essence. Hence Hilary says (De Trin. vii): "It is sacrilege to assert that the Father and the Son are separate in Godhead." We must avoid the adjective "only" (unici) lest we take away the number of persons. Hence Hilary says in the same book: "We exclude from God the idea of singularity or uniqueness." Nevertheless, we say "the only Son," for in God there is no plurality of Sons. Yet, we do not say "the only God," for the Deity is common to several. We avoid the word "confused," lest we take away from the Persons the order of their nature. Hence Ambrose says (De Fide i): "What is one is not confused; and there is no multiplicity where there is no difference." The word "solitary" is also to be avoided, lest we take away the society of the three persons; for, as Hilary says (De Trin. iv), "We confess neither a solitary nor a diverse God."

This word "other" [alius], however, in the masculine sense, means only a distinction of _suppositum_; and hence we can properly say that "the Son is other than the Father," because He is another _suppositum_ of the divine nature, as He is another person and another hypostasis.

Reply Obj. 1: "Other," being like the name of a particular thing, refers to the _suppositum_; and so, there is sufficient reason for using it, where there is a distinct substance in the sense of hypostasis or person. But diversity requires a distinct substance in the sense of essence. Thus we cannot say that the Son is diverse from the Father, although He is another.

Reply Obj. 2: "Difference" implies distinction of form. There is one form in God, as appears from the text, "Who, when He was in the form of God" (Phil. 2:6). Therefore the term "difference" does not properly apply to God, as appears from the authority quoted. Yet, Damascene (De Fide Orth. i, 5) employs the term "difference" in the divine persons, as meaning that the relative property is signified by way of form. Hence he says that the hypostases do not differ from each other in substance, but according to determinate properties. But "difference" is taken for "distinction," as above stated.

Reply Obj. 3: The term "alien" means what is extraneous and dissimilar; which is not expressed by the term "other" [alius]; and therefore we say that the Son is "other" than the Father, but not that He is anything "alien."

Reply Obj. 4: The neuter gender is formless; whereas the masculine is formed and distinct; and so is the feminine. So the common essence is properly and aptly expressed by the neuter gender, but by the masculine and feminine is expressed the determined subject in the common nature. Hence also in human affairs, if we ask, Who is this man? we answer, Socrates, which is the name of the _suppositum_; whereas, if we ask, What is he? we reply, A rational and mortal animal. So, because in God distinction is by the persons, and not by the essence, we say that the Father is other than the Son, but not something else; while conversely we say that they are one thing, but not one person. _______________________

Whether the Exclusive Word "Alone" Should Be Added to the Essential Term in God?

Objection 1: It would seem that the exclusive word "alone" [solus] is not to be added to an essential term in God. For, according to the Philosopher (Elench. ii, 3), "He is alone who is not with another." But God is with the angels and the souls of the saints. Therefore we cannot say that God is alone.

Obj. 2: Further, whatever is joined to the essential term in God can be predicated of every person _per se,_ and of all the persons together; for, as we can properly say that God is wise, we can say the Father is a wise God; and the Trinity is a wise God. But Augustine says (De Trin. vi, 9): "We must consider the opinion that the Father is not true God alone." Therefore God cannot be said to be alone.

Obj. 3: Further if this expression "alone" is joined to an essential term, it would be so joined as regards either the personal predicate or the essential predicate. But it cannot be the former, as it is false to say, "God alone is Father," since man also is a father; nor, again, can it be applied as regards the latter, for, if this saying were true, "God alone creates," it would follow that the "Father alone creates," as whatever is said of God can be said of the Father; and it would be false, as the Son also creates. Therefore this expression "alone" cannot be joined to an essential term in God.

_On the contrary,_ It is said, "To the King of ages, immortal, invisible, the only God" (1 Tim. 1:17).

_I answer that,_ This term "alone" can be taken as a categorematical term, or as a syncategorematical term. A categorematical term is one which ascribes absolutely its meaning to a given _suppositum_; as, for instance, "white" to man, as when we say a "white man." If the term "alone" is taken in this sense, it cannot in any way be joined to any term in God; for it would mean solitude in the term to which it is joined; and it would follow that God was solitary, against what is above stated (A. 2). A syncategorematical term imports the order of the predicate to the subject; as this expression "every one" or "no one"; and likewise the term "alone," as excluding every other _suppositum_ from the predicate. Thus, when we say, "Socrates alone writes," we do not mean that Socrates is solitary, but that he has no companion in writing, though many others may be with him. In this way nothing prevents the term "alone" being joined to any essential term in God, as excluding the predicate from all things but God; as if we said "God alone is eternal," because nothing but God is eternal.

Reply Obj. 1: Although the angels and the souls of the saints are always with God, nevertheless, if plurality of persons did not exist in God, He would be alone or solitary. For solitude is not removed by association with anything that is extraneous in nature; thus anyone is said to be alone in a garden, though many plants and animals are with him in the garden. Likewise, God would be alone or solitary, though angels and men were with Him, supposing that several persons were not within Him. Therefore the society of angels and of souls does not take away absolute solitude from God; much less does it remove respective solitude, in reference to a predicate.

Reply Obj. 2: This expression "alone," properly speaking, does not affect the predicate, which is taken formally, for it refers to the _suppositum,_ as excluding any other suppositum from the one which it qualifies. But the adverb "only," being exclusive, can be applied either to subject or predicate. For we can say, "Only Socrates"--that is, no one else--"runs: and Socrates runs only"--that is, he does nothing else. Hence it is not properly said that the Father is God alone, or the Trinity is God alone, unless some implied meaning be assumed in the predicate, as, for instance, "The Trinity is God Who alone is God." In that sense it can be true to say that the Father is that God Who alone is God, if the relative be referred to the predicate, and not to the _suppositum._ So, when Augustine says that the Father is not God alone, but that the Trinity is God alone, he speaks expositively, as he might explain the words, "To the King of ages, invisible, the only God," as applying not to the Father, but to the Trinity alone.

Reply Obj. 3: In both ways can the term "alone" be joined to an essential term. For this proposition, "God alone is Father," can mean two things, because the word "Father" can signify the person of the Father; and then it is true; for no man is that person: or it can signify that relation only; and thus it is false, because the relation of paternity is found also in others, though not in a univocal sense. Likewise it is true to say God alone creates; nor, does it follow, "therefore the Father alone creates," because, as logicians say, an exclusive diction so fixes the term to which it is joined that what is said exclusively of that term cannot be said exclusively of an individual contained in that term: for instance, from the premiss, "Man alone is a mortal rational animal," we cannot conclude, "therefore Socrates alone is such." _______________________

Whether an Exclusive Diction Can Be Joined to the Personal Term?

Objection 1: It would seem that an exclusive diction can be joined to the personal term, even though the predicate is common. For our Lord speaking to the Father, said: "That they may know Thee, the only true God" (John 17:3). Therefore the Father alone is true God.

Obj. 2: Further, He said: "No one knows the Son but the Father" (Matt. 11:27); which means that the Father alone knows the Son. But to know the Son is common (to the persons). Therefore the same conclusion follows.

Obj. 3: Further, an exclusive diction does not exclude what enters into the concept of the term to which it is joined. Hence it does not exclude the part, nor the universal; for it does not follow that if we say "Socrates alone is white," that therefore "his hand is not white," or that "man is not white." But one person is in the concept of another; as the Father is in the concept of the Son; and conversely. Therefore, when we say, The Father alone is God, we do not exclude the Son, nor the Holy Ghost; so that such a mode of speaking is true.

Obj. 4: Further, the Church sings: "Thou alone art Most High, O Jesus Christ."

_On the contrary,_ This proposition "The Father alone is God" includes two assertions--namely, that the Father is God, and that no other besides the Father is God. But this second proposition is false, for the Son is another from the Father, and He is God. Therefore this is false, The Father alone is God; and the same of the like sayings.

_I answer that,_ When we say, "The Father alone is God," such a proposition can be taken in several senses. If "alone" means solitude in the Father, it is false in a categorematical sense; but if taken in a syncategorematical sense it can again be understood in several ways. For if it exclude (all others) from the form of the subject, it is true, the sense being "the Father alone is God"--that is, "He who with no other is the Father, is God." In this way Augustine expounds when he says (De Trin. vi, 6): "We say the Father alone, not because He is separate from the Son, or from the Holy Ghost, but because they are not the Father together with Him." This, however, is not the usual way of speaking, unless we understand another implication, as though we said "He who alone is called the Father is God." But in the strict sense the exclusion affects the predicate. And thus the proposition is false if it excludes another in the masculine sense; but true if it excludes it in the neuter sense; because the Son is another person than the Father, but not another thing; and the same applies to the Holy Ghost. But because this diction "alone," properly speaking, refers to the subject, it tends to exclude another Person rather than other things. Hence such a way of speaking is not to be taken too literally, but it should be piously expounded, whenever we find it in an authentic work.

Reply Obj. 1: When we say, "Thee the only true God," we do not understand it as referring to the person of the Father, but to the whole Trinity, as Augustine expounds (De Trin. vi, 9). Or, if understood of the person of the Father, the other persons are not excluded by reason of the unity of essence; in so far as the word "only" excludes another thing, as above explained.

The same Reply can be given to Obj. 2. For an essential term applied to the Father does not exclude the Son or the Holy Ghost, by reason of the unity of essence. Hence we must understand that in the text quoted the term "no one" [*Nemo = non-homo, i.e. no man] is not the same as "no man," which the word itself would seem to signify (for the person of the Father could not be excepted), but is taken according to the usual way of speaking in a distributive sense, to mean any rational nature.

Reply Obj. 3: The exclusive diction does not exclude what enters into the concept of the term to which it is adjoined, if they do not differ in _suppositum,_ as part and universal. But the Son differs in _suppositum_ from the Father; and so there is no parity.

Reply Obj. 4: We do not say absolutely that the Son alone is Most High; but that He alone is Most High "with the Holy Ghost, in the glory of God the Father." _______________________

THE KNOWLEDGE OF THE DIVINE PERSONS (In Four Articles)

We proceed to inquire concerning the knowledge of the divine persons; and this involves four points of inquiry:

(1) Whether the divine persons can be known by natural reason?

(2) Whether notions are to be attributed to the divine persons?

(4) Whether we may lawfully have various contrary opinions of these notions? _______________________

Whether the Trinity of the Divine Persons Can Be Known by Natural Reason?

Objection 1: It would seem that the trinity of the divine persons can be known by natural reason. For philosophers came to the knowledge of God not otherwise than by natural reason. Now we find that they said many things about the trinity of persons, for Aristotle says (De Coelo et Mundo i, 2): "Through this number"--namely, three--"we bring ourselves to acknowledge the greatness of one God, surpassing all things created." And Augustine says (Confess. vii, 9): "I have read in their works, not in so many words, but enforced by many and various reasons, that in the beginning was the Word, and the Word was with God, and the Word was God," and so on; in which passage the distinction of persons is laid down. We read, moreover, in a gloss on Rom. 1 and Ex. 8 that the magicians of Pharaoh failed in the third sign--that is, as regards knowledge of a third person--i.e. of the Holy Ghost--and thus it is clear that they knew at least two persons. Likewise Trismegistus says: "The monad begot a monad, and reflected upon itself its own heat." By which words the generation of the Son and procession of the Holy Ghost seem to be indicated. Therefore knowledge of the divine persons can be obtained by natural reason.

Obj. 2: Further, Richard St. Victor says (De Trin. i, 4): "I believe without doubt that probable and even necessary arguments can be found for any explanation of the truth." So even to prove the Trinity some have brought forward a reason from the infinite goodness of God, who communicates Himself infinitely in the procession of the divine persons; while some are moved by the consideration that "no good thing can be joyfully possessed without partnership." Augustine proceeds (De Trin. x, 4; x, 11, 12) to prove the trinity of persons by the procession of the word and of love in our own mind; and we have followed him in this (Q. 27, AA. 1, 3). Therefore the trinity of persons can be known by natural reason.

Obj. 3: Further, it seems to be superfluous to teach what cannot be known by natural reason. But it ought not to be said that the divine tradition of the Trinity is superfluous. Therefore the trinity of persons can be known by natural reason.

_On the contrary,_ Hilary says (De Trin. i), "Let no man think to reach the sacred mystery of generation by his own mind." And Ambrose says (De Fide ii, 5), "It is impossible to know the secret of generation. The mind fails, the voice is silent." But the trinity of the divine persons is distinguished by origin of generation and procession (Q. 30, A. 2). Since, therefore, man cannot know, and with his understanding grasp that for which no necessary reason can be given, it follows that the trinity of persons cannot be known by reason.

_I answer that,_ It is impossible to attain to the knowledge of the Trinity by natural reason. For, as above explained (Q. 12, AA. 4, 12), man cannot obtain the knowledge of God by natural reason except from creatures. Now creatures lead us to the knowledge of God, as effects do to their cause. Accordingly, by natural reason we can know of God that only which of necessity belongs to Him as the principle of things, and we have cited this fundamental principle in treating of God as above (Q. 12, A. 12). Now, the creative power of God is common to the whole Trinity; and hence it belongs to the unity of the essence, and not to the distinction of the persons. Therefore, by natural reason we can know what belongs to the unity of the essence, but not what belongs to the distinction of the persons. Whoever, then, tries to prove the trinity of persons by natural reason, derogates from faith in two ways. Firstly, as regards the dignity of faith itself, which consists in its being concerned with invisible things, that exceed human reason; wherefore the Apostle says that "faith is of things that appear not" (Heb. 11:1), and the same Apostle says also, "We speak wisdom among the perfect, but not the wisdom of this world, nor of the princes of this world; but we speak the wisdom of God in a mystery which is hidden" (1 Cor. 2:6, 7). Secondly, as regards the utility of drawing others to the faith. For when anyone in the endeavor to prove the faith brings forward reasons which are not cogent, he falls under the ridicule of the unbelievers: since they suppose that we stand upon such reasons, and that we believe on such grounds.

Therefore, we must not attempt to prove what is of faith, except by authority alone, to those who receive the authority; while as regards others it suffices to prove that what faith teaches is not impossible. Hence it is said by Dionysius (Div. Nom. ii): "Whoever wholly resists the word, is far off from our philosophy; whereas if he regards the truth of the word"--i.e. "the sacred word, we too follow this rule."

Reply Obj. 1: The philosophers did not know the mystery of the trinity of the divine persons by its proper attributes, such as paternity, filiation, and procession, according to the Apostle's words, "We speak the wisdom of God which none of the princes of the world"--i.e. the philosophers--"knew" (1 Cor. 2:6). Nevertheless, they knew some of the essential attributes appropriated to the persons, as power to the Father, wisdom to the Son, goodness to the Holy Ghost; as will later on appear. So, when Aristotle said, "By this number," etc., we must not take it as if he affirmed a threefold number in God, but that he wished to say that the ancients used the threefold number in their sacrifices and prayers on account of some perfection residing in the number three. In the Platonic books also we find, "In the beginning was the word," not as meaning the Person begotten in God, but as meaning the ideal type whereby God made all things, and which is appropriated to the Son. And although they knew these were appropriated to the three persons, yet they are said to have failed in the third sign--that is, in the knowledge of the third person, because they deviated from the goodness appropriated to the Holy Ghost, in that knowing God "they did not glorify Him as God" (Rom. 1); or, because the Platonists asserted the existence of one Primal Being whom they also declared to be the father of the universe, they consequently maintained the existence of another substance beneath him, which they called "mind" or the "paternal intellect," containing the idea of all things, as Macrobius relates (Som. Scip. iv). They did not, however, assert the existence of a third separate substance which might correspond to the Holy Ghost. So also we do not assert that the Father and the Son differ in substance, which was the error of Origen and Arius, who in this followed the Platonists. When Trismegistus says, "Monad begot monad," etc., this does not refer to the generation of the Son, or to the procession of the Holy Ghost, but to the production of the world. For one God produced one world by reason of His love for Himself.

Reply Obj. 2: Reason may be employed in two ways to establish a point: firstly, for the purpose of furnishing sufficient proof of some principle, as in natural science, where sufficient proof can be brought to show that the movement of the heavens is always of uniform velocity. Reason is employed in another way, not as furnishing a sufficient proof of a principle, but as confirming an already established principle, by showing the congruity of its results, as in astrology the theory of eccentrics and epicycles is considered as established, because thereby the sensible appearances of the heavenly movements can be explained; not, however, as if this proof were sufficient, forasmuch as some other theory might explain them. In the first way, we can prove that God is one; and the like. In the second way, reasons avail to prove the Trinity; as, when assumed to be true, such reasons confirm it. We must not, however, think that the trinity of persons is adequately proved by such reasons. This becomes evident when we consider each point; for the infinite goodness of God is manifested also in creation, because to produce from nothing is an act of infinite power. For if God communicates Himself by His infinite goodness, it is not necessary that an infinite effect should proceed from God: but that according to its own mode and capacity it should receive the divine goodness. Likewise, when it is said that joyous possession of good requires partnership, this holds in the case of one not having perfect goodness: hence it needs to share some other's good, in order to have the goodness of complete happiness. Nor is the image in our mind an adequate proof in the case of God, forasmuch as the intellect is not in God and ourselves univocally. Hence, Augustine says (Tract. xxvii. in Joan.) that by faith we arrive at knowledge, and not conversely.

Reply Obj. 3: There are two reasons why the knowledge of the divine persons was necessary for us. It was necessary for the right idea of creation. The fact of saying that God made all things by His Word excludes the error of those who say that God produced things by necessity. When we say that in Him there is a procession of love, we show that God produced creatures not because He needed them, nor because of any other extrinsic reason, but on account of the love of His own goodness. So Moses, when he had said, "In the beginning God created heaven and earth," subjoined, "God said, Let there be light," to manifest the divine Word; and then said, "God saw the light that it was good," to show proof of the divine love. The same is also found in the other works of creation. In another way, and chiefly, that we may think rightly concerning the salvation of the human race, accomplished by the Incarnate Son, and by the gift of the Holy Ghost. _______________________

Objection 1: It would seem that in God there are no notions. For Dionysius says (Div. Nom. i): "We must not dare to say anything of God but what is taught to us by the Holy Scripture." But Holy Scripture does not say anything concerning notions. Therefore there are none in God.

Obj. 2: Further, all that exists in God concerns the unity of the essence or the trinity of the persons. But the notions do not concern the unity of the essence, nor the trinity of the persons; for neither can what belongs to the essence be predicated of the notions: for instance, we do not say that paternity is wise or creates; nor can what belongs to the persons be so predicated; for example, we do not say that paternity begets, nor that filiation is begotten. Therefore there do not exist notions in God.

Obj. 3: Further, we do not require to presuppose any abstract notions as principles of knowing things which are devoid of composition: for they are known of themselves. But the divine persons are supremely simple. Therefore we are not to suppose any notions in God.

_On the contrary,_ Damascene says (De Fide Orth. iii, 5): "We recognize difference of hypostases [i.e. of persons], in the three properties; i.e. in the paternal, the filial, and the processional." Therefore we must admit properties and notions in God.

_I answer that,_ Prepositivus, considering the simplicity of the persons, said that in God there were no properties or notions, and wherever there were mentioned, he propounded the abstract for the concrete. For as we are accustomed to say, "I beseech your kindness"--i.e. you who are kind--so when we speak of paternity in God, we mean God the Father.

But, as shown above (Q. 3, A. 3, ad 1), the use of concrete and abstract names in God is not in any way repugnant to the divine simplicity; forasmuch as we always name a thing as we understand it. Now, our intellect cannot attain to the absolute simplicity of the divine essence, considered in itself, and therefore, our human intellect apprehends and names divine things, according to its own mode, that is in so far as they are found in sensible objects, whence its knowledge is derived. In these things we use abstract terms to signify simple forms; and to signify subsistent things we use concrete terms. Hence also we signify divine things, as above stated, by abstract names, to express their simplicity; whereas, to express their subsistence and completeness, we use concrete names.

But not only must essential names be signified in the abstract and in the concrete, as when we say Deity and God; or wisdom and wise; but the same applies to the personal names, so that we may say paternity and Father.

Two chief motives for this can be cited. The first arises from the obstinacy of heretics. For since we confess the Father, the Son, and the Holy Ghost to be one God and three persons, to those who ask: "Whereby are They one God? and whereby are They three persons?" as we answer that They are one in essence or deity; so there must also be some abstract terms whereby we may answer that the persons are distinguished; and these are the properties or notions signified by an abstract term, as paternity and filiation. Therefore the divine essence is signified as "What"; and the person as "Who"; and the property as "Whereby."

The second motive is because one person in God is related to two persons--namely, the person of the Father to the person of the Son and the person of the Holy Ghost. This is not, however, by one relation; otherwise it would follow that the Son also and the Holy Ghost would be related to the Father by one and the same relation. Thus, since relation alone multiplies the Trinity, it would follow that the Son and the Holy Ghost would not be two persons. Nor can it be said with Prepositivus that as God is related in one way to creatures, while creatures are related to Him in divers ways, so the Father is related by one relation to the Son and to the Holy Ghost; whereas these two persons are related to the Father by two relations. For, since the very specific idea of a relation is that it refers to another, it must be said that two relations are not specifically different if but one opposite relation corresponds to them. For the relation of lord and father must differ according to the difference of filiation and servitude. Now, all creatures are related to God as His creatures by one specific relation. But the Son and the Holy Ghost are not related to the Father by one and the same kind of relation. Hence there is no parity.

Further, in God there is no need to admit any real relation to the creature (Q. 28, A. 1, 3); while there is no reason against our admitting in God, many logical relations. But in the Father there must be a real relation to the Son and to the Holy Ghost. Hence, corresponding to the two relations of the Son and of the Holy Ghost, whereby they are related to the Father, we must understand two relations in the Father, whereby He is related to the Son and to the Holy Ghost. Hence, since there is only one Person of the Father, it is necessary that the relations should be separately signified in the abstract; and these are what we mean by properties and notions.

Reply Obj. 1: Although the notions are not mentioned in Holy Scripture, yet the persons are mentioned, comprising the idea of notions, as the abstract is contained in the concrete.

Reply Obj. 2: In God the notions have their significance not after the manner of realities, but by way of certain ideas whereby the persons are known; although in God these notions or relations are real, as stated above (Q. 28, A. 1). Therefore whatever has order to any essential or personal act, cannot be applied to the notions; forasmuch as this is against their mode of signification. Hence we cannot say that paternity begets, or creates, or is wise, or is intelligent. The essentials, however, which are not ordered to any act, but simply remove created conditions from God, can be predicated of the notions; for we can say that paternity is eternal, or immense, or such like. So also on account of the real identity, substantive terms, whether personal or essential, can be predicated of the notions; for we can say that paternity is God, and that paternity is the Father.

Reply Obj. 3: Although the persons are simple, still without prejudice to their simplicity, the proper ideas of the persons can be abstractedly signified, as above explained. _______________________

Objection 1: It would seem that there are not five notions. For the notions proper to the persons are the relations whereby they are distinguished from each other. But the relations in God are only four (Q. 28, A. 4). Therefore the notions are only four in number.

Obj. 2: Further, as there is only one essence in God, He is called one God, and because in Him there are three persons, He is called the Trine God. Therefore, if in God there are five notions, He may be called quinary; which cannot be allowed.

Obj. 3: Further, if there are five notions for the three persons in God, there must be in some one person two or more notions, as in the person of the Father there is innascibility and paternity, and common spiration. Either these three notions really differ, or not. If they really differ, it follows that the person of the Father is composed of several things. But if they differ only logically, it follows that one of them can be predicated of another, so that we can say that as the divine goodness is the same as the divine wisdom by reason of the common reality, so common spiration is paternity; which is not to be admitted. Therefore there are not five notions.

Obj. 4: _On the contrary,_ It seems that there are more; because as the Father is from no one, and therefrom is derived the notion of innascibility; so from the Holy Ghost no other person proceeds. And in this respect there ought to be a sixth notion.

Obj. 5: Further, as the Father and the Son are the common origin of the Holy Ghost, so it is common to the Son and the Holy Ghost to proceed from the Father. Therefore, as one notion is common to the Father and the Son, so there ought to be one notion common to the Son and to the Holy Ghost.

_I answer that,_ A notion is the proper idea whereby we know a divine Person. Now the divine persons are multiplied by reason of their origin: and origin includes the idea of someone from whom another comes, and of someone that comes from another, and by these two modes a person can be known. Therefore the Person of the Father cannot be known by the fact that He is from another; but by the fact that He is from no one; and thus the notion that belongs to Him is called "innascibility." As the source of another, He can be known in two ways, because as the Son is from Him, the Father is known by the notion of "paternity"; and as the Holy Ghost is from Him, He is known by the notion of "common spiration." The Son can be known as begotten by another, and thus He is known by "filiation"; and also by another person proceeding from Him, the Holy Ghost, and thus He is known in the same way as the Father is known, by "common spiration." The Holy Ghost can be known by the fact that He is from another, or from others; thus He is known by "procession"; but not by the fact that another is from Him, as no divine person proceeds from Him.

Therefore, there are Five notions in God: "innascibility," "paternity," "filiation," "common spiration," and "procession." Of these only four are relations, for "innascibility" is not a relation, except by reduction, as will appear later (Q. 33, A. 4, ad 3). Four only are properties. For "common spiration" is not a property; because it belongs to two persons. Three are personal notions--i.e. constituting persons, "paternity," "filiation," and "procession." "Common spiration" and "innascibility" are called notions of Persons, but not personal notions, as we shall explain further on (Q. 40, A. 1, ad 1).

Reply Obj. 1: Besides the four relations, another notion must be admitted, as above explained.

Reply Obj. 2: The divine essence is signified as a reality; and likewise the persons are signified as realities; whereas the notions are signified as ideas notifying the persons. Therefore, although God is one by unity of essence, and trine by trinity of persons, nevertheless He is not quinary by the five notions.

Reply Obj. 3: Since the real plurality in God is founded only on relative opposition, the several properties of one Person, as they are not relatively opposed to each other, do not really differ. Nor again are they predicated of each other, because they are different ideas of the persons; as we do not say that the attribute of power is the attribute of knowledge, although we do say that knowledge is power.

Reply Obj. 4: Since Person implies dignity, as stated above (Q. 19, A. 3), we cannot derive a notion of the Holy Spirit from the fact that no person is from Him. For this does not belong to His dignity, as it belongs to the authority of the Father that He is from no one.

Reply Obj. 5: The Son and the Holy Ghost do not agree in one special mode of existence derived from the Father; as the Father and the Son agree in one special mode of producing the Holy Ghost. But the principle on which a notion is based must be something special; thus no parity of reasoning exists. _______________________

Whether It Is Lawful to Have Various Contrary Opinions of Notions?

Objection 1: It would seem that it is not lawful to have various contrary opinions of the notions. For Augustine says (De Trin. i, 3): "No error is more dangerous than any as regards the Trinity": to which mystery the notions assuredly belong. But contrary opinions must be in some way erroneous. Therefore it is not right to have contrary opinions of the notions.

Obj. 2: Further, the persons are known by the notions. But no contrary opinion concerning the persons is to be tolerated. Therefore neither can there be about the notions.

_On the contrary,_ The notions are not articles of faith. Therefore different opinions of the notions are permissible.

_I answer that,_ Anything is of faith in two ways; directly, where any truth comes to us principally as divinely taught, as the trinity and unity of God, the Incarnation of the Son, and the like; and concerning these truths a false opinion of itself involves heresy, especially if it be held obstinately. A thing is of faith, indirectly, if the denial of it involves as a consequence something against faith; as for instance if anyone said that Samuel was not the son of Elcana, for it follows that the divine Scripture would be false. Concerning such things anyone may have a false opinion without danger of heresy, before the matter has been considered or settled as involving consequences against faith, and particularly if no obstinacy be shown; whereas when it is manifest, and especially if the Church has decided that consequences follow against faith, then the error cannot be free from heresy. For this reason many things are now considered as heretical which were formerly not so considered, as their consequences are now more manifest.

So we must decide that anyone may entertain contrary opinions about the notions, if he does not mean to uphold anything at variance with faith. If, however, anyone should entertain a false opinion of the notions, knowing or thinking that consequences against the faith would follow, he would lapse into heresy.

By what has been said all the objections may be solved. _______________________

OF THE PERSON OF THE FATHER (In Four Articles)

We now consider the persons singly; and first, the Person of the Father, concerning Whom there are four points of inquiry:

(2) Whether the person of the Father is properly signified by this name "Father"?

(3) Whether "Father" in God is said personally before it is said essentially?

(4) Whether it belongs to the Father alone to be unbegotten? _______________________

Whether It Belongs to the Father to Be the Principle?

Objection 1: It would seem that the Father cannot be called the principle of the Son, or of the Holy Ghost. For principle and cause are the same, according to the Philosopher (Metaph. iv). But we do not say that the Father is the cause of the Son. Therefore we must not say that He is the principle of the Son.

Obj. 2: Further, a principle is so called in relation to the thing principled. So if the Father is the principle of the Son, it follows that the Son is a person principled, and is therefore created; which appears false.

Obj. 3: Further, the word principle is taken from priority. But in God there is no "before" and "after," as Athanasius says. Therefore in speaking of God we ought not to used the term principle.

_On the contrary,_ Augustine says (De Trin. iv, 20), "The Father is the Principle of the whole Deity."

_I answer that,_ The word "principle" signifies only that whence another proceeds: since anything whence something proceeds in any way we call a principle; and conversely. As the Father then is the one whence another proceeds, it follows that the Father is a principle.

Reply Obj. 1: The Greeks use the words "cause" and "principle" indifferently, when speaking of God; whereas the Latin Doctors do not use the word "cause," but only "principle." The reason is because "principle" is a wider term than "cause"; as "cause" is more common than "element." For the first term of a thing, as also the first part, is called the principle, but not the cause. Now the wider a term is, the more suitable it is to use as regards God (Q. 13, A. 11), because the more special terms are, the more they determine the mode adapted to the creature. Hence this term "cause" seems to mean diversity of substance, and dependence of one from another; which is not implied in the word "principle." For in all kinds of causes there is always to be found between the cause and the effect a distance of perfection or of power: whereas we use the term "principle" even in things which have no such difference, but have only a certain order to each other; as when we say that a point is the principle of a line; or also when we say that the first part of a line is the principle of a line.

Reply Obj. 2: It is the custom with the Greeks to say that the Son and the Holy Ghost are principled. This is not, however, the custom with our Doctors; because, although we attribute to the Father something of authority by reason of His being the principle, still we do not attribute any kind of subjection or inferiority to the Son, or to the Holy Ghost, to avoid any occasion of error. In this way, Hilary says (De Trin. ix): "By authority of the Giver, the Father is the greater; nevertheless the Son is not less to Whom oneness of nature is give."

Reply Obj. 3: Although this word principle, as regards its derivation, seems to be taken from priority, still it does not signify priority, but origin. For what a term signifies, and the reason why it was imposed, are not the same thing, as stated above (Q. 13, A. 8). _______________________

Whether This Name "Father" Is Properly the Name of a Divine Person?

Objection 1: It would seem that this name "Father" is not properly the name of a divine person. For the name "Father" signifies relation. Moreover "person" is an individual substance. Therefore this name "Father" is not properly a name signifying a Person.

Obj. 2: Further, a begetter is more common than father; for every father begets; but it is not so conversely. But a more common term is more properly applied to God, as stated above (Q. 13, A. 11). Therefore the more proper name of the divine person is begetter and genitor than Father.

Obj. 3: Further, a metaphorical term cannot be the proper name of anyone. But the word is by us metaphorically called begotten, or offspring; and consequently, he of whom is the word, is metaphorically called father. Therefore the principle of the Word in God is not properly called Father.

Obj. 4: Further, everything which is said properly of God, is said of God first before creatures. But generation appears to apply to creatures before God; because generation seems to be truer when the one who proceeds is distinct from the one whence it proceeds, not only by relation but also by essence. Therefore the name "Father" taken from generation does not seem to be the proper name of any divine person.

_On the contrary,_ It is said (Ps. 88:27): "He shall cry out to me: Thou art my Father."

_I answer that,_ The proper name of any person signifies that whereby the person is distinguished from all other persons. For as body and soul belong to the nature of man, so to the concept of this particular man belong this particular soul and this particular body; and by these is this particular man distinguished from all other men. Now it is paternity which distinguishes the person of the Father from all other persons. Hence this name "Father," whereby paternity is signified, is the proper name of the person of the Father.

Reply Obj. 1: Among us relation is not a subsisting person. So this name "father" among us does not signify a person, but the relation of a person. In God, however, it is not so, as some wrongly thought; for in God the relation signified by the name "Father" is a subsisting person. Hence, as above explained (Q. 29, A. 4), this name "person" in God signifies a relation subsisting in the divine nature.

Reply Obj. 2: According to the Philosopher (De Anima ii, text 49), a thing is denominated chiefly by its perfection, and by its end. Now generation signifies something in process of being made, whereas paternity signifies the complement of generation; and therefore the name "Father" is more expressive as regards the divine person than genitor or begettor.

Reply Obj. 3: In human nature the word is not a subsistence, and hence is not properly called begotten or son. But the divine Word is something subsistent in the divine nature; and hence He is properly and not metaphorically called Son, and His principle is called Father.

Reply Obj. 4: The terms "generation" and "paternity" like the other terms properly applied to God, are said of God before creatures as regards the thing signified, but not as regards the mode of signification. Hence also the Apostle says, "I bend my knee to the Father of my Lord Jesus Christ, from whom all paternity in heaven and on earth is named" (Eph. 3:14). This is explained thus. It is manifest that generation receives its species from the term which is the form of the thing generated; and the nearer it is to the form of the generator, the truer and more perfect is the generation; as univocal generation is more perfect than non-univocal, for it belongs to the essence of a generator to generate what is like itself in form. Hence the very fact that in the divine generation the form of the Begetter and Begotten is numerically the same, whereas in creatures it is not numerically, but only specifically, the same, shows that generation, and consequently paternity, is applied to God before creatures. Hence the very fact that in God a distinction exists of the Begotten from the Begetter as regards relation only, belongs to the truth of the divine generation and paternity. _______________________

Whether This Name "Father" Is Applied to God, Firstly As a Personal Name?

Objection 1: It would seem that this name "Father" is not applied to God, firstly as a personal name. For in the intellect the common precedes the particular. But this name "Father" as a personal name, belongs to the person of the Father; and taken in an essential sense it is common to the whole Trinity; for we say "Our Father" to the whole Trinity. Therefore "Father" comes first as an essential name before its personal sense.

Obj. 2: Further, in things of which the concept is the same there is no priority of predication. But paternity and filiation seem to be of the same nature, according as a divine person is Father of the Son, and the whole Trinity is our Father, or the creature's; since, according to Basil (Hom. xv, De Fide), to receive is common to the creature and to the Son. Therefore "Father" in God is not taken as an essential name before it is taken personally.

Obj. 3: Further, it is not possible to compare things which have not a common concept. But the Son is compared to the creature by reason of filiation or generation, according to Col. 1:15: "Who is the image of the invisible God, the first-born of every creature." Therefore paternity taken in a personal sense is not prior to, but has the same concept as, paternity taken essentially.

_On the contrary,_ The eternal comes before the temporal. But God is the Father of the Son from eternity; while He is the Father of the creature in time. Therefore paternity in God is taken in a personal sense as regards the Son, before it is so taken as regards the creature.

_I answer that,_ A name is applied to that wherein is perfectly contained its whole signification, before it is applied to that which only partially contains it; for the latter bears the name by reason of a kind of similitude to that which answers perfectly to the signification of the name; since all imperfect things are taken from perfect things. Hence this name "lion" is applied first to the animal containing the whole nature of a lion, and which is properly so called, before it is applied to a man who shows something of a lion's nature, as courage, or strength, or the like; and of whom it is said by way of similitude.