FOURTH ARTICLE [I, Q. 29, Art. 4]
Whether This Word "Person" Signifies Relation?
Objection 1: It would seem that this word "person," as applied to God, does not signify relation, but substance. For Augustine says (De Trin. vii, 6): "When we speak of the person of the Father, we mean nothing else but the substance of the Father, for person is said in regard to Himself, and not in regard to the Son."
Obj. 2: Further, the interrogation "What?" refers to essence. But, as Augustine says: "When we say there are three who bear witness in heaven, the Father, the Word, and the Holy Ghost, and it is asked, Three what? the answer is, Three persons." Therefore person signifies essence.
Obj. 3: According to the Philosopher (Metaph. iv), the meaning of a word is its definition. But the definition of "person" is this: "The individual substance of the rational nature," as above stated. Therefore "person" signifies substance.
Obj. 4: Further, person in men and angels does not signify relation, but something absolute. Therefore, if in God it signified relation, it would bear an equivocal meaning in God, in man, and in angels.
On the contrary,Boethius says (De Trin.) that "every word that refers to the persons signifies relation." But no word belongs to person more strictly than the very word "person" itself. Therefore this word "person" signifies relation.
I answer that,A difficulty arises concerning the meaning of this word "person" in God, from the fact that it is predicated plurally of the Three in contrast to the nature of the names belonging to the essence; nor does it in itself refer to another, as do the words which express relation.
Hence some have thought that this word "person" of itself expresses absolutely the divine essence; as this name "God" and this word "Wise"; but that to meet heretical attack, it was ordained by conciliar decree that it was to be taken in a relative sense, and especially in the plural, or with the addition of a distinguishing adjective; as when we say, "Three persons," or, "one is the person of the Father, another of the Son," etc. Used, however, in the singular, it may be either absolute or relative. But this does not seem to be a satisfactory explanation; for, if this word "person," by force of its own signification, expresses the divine essence only, it follows that forasmuch as we speak of "three persons," so far from the heretics being silenced, they had still more reason to argue. Seeing this, others maintained that this word "person" in God signifies both the essence and the relation. Some of these said that it signifies directly the essence, and relation indirectly, forasmuch as "person" means as it were "by itself one" [per se una]; and unity belongs to the essence. And what is "by itself" implies relation indirectly; for the Father is understood to exist "by Himself," as relatively distinct from the Son. Others, however, said, on the contrary, that it signifies relation directly; and essence indirectly; forasmuch as in the definition of "person" the term nature is mentioned indirectly; and these come nearer to the truth.
To determine the question, we must consider that something may be included in the meaning of a less common term, which is not included in the more common term; as "rational" is included in the meaning of "man," and not in the meaning of "animal." So that it is one thing to ask the meaning of the word animal, and another to ask its meaning when the animal in question is man. Also, it is one thing to ask the meaning of this word "person" in general; and another to ask the meaning of "person" as applied to God. For "person" in general signifies the individual substance of a rational figure. The individual in itself is undivided, but is distinct from others. Therefore "person" in any nature signifies what is distinct in that nature: thus in human nature it signifies this flesh, these bones, and this soul, which are the individuating principles of a man, and which, though not belonging to "person" in general, nevertheless do belong to the meaning of a particular human person.
Now distinction in God is only by relation of origin, as stated above (Q. 28, AA. 2, 3), while relation in God is not as an accident in a subject, but is the divine essence itself; and so it is subsistent, for the divine essence subsists. Therefore, as the Godhead is God so the divine paternity is God the Father, Who is a divine person. Therefore a divine person signifies a relation as subsisting. And this is to signify relation by way of substance, and such a relation is a hypostasis subsisting in the divine nature, although in truth that which subsists in the divine nature is the divine nature itself. Thus it is true to say that the name "person" signifies relation directly, and the essence indirectly; not, however, the relation as such, but as expressed by way of a hypostasis. So likewise it signifies directly the essence, and indirectly the relation, inasmuch as the essence is the same as the hypostasis: while in God the hypostasis is expressed as distinct by the relation: and thus relation, as such, enters into the notion of the person indirectly. Thus we can say that this signification of the word "person" was not clearly perceived before it was attacked by heretics. Hence, this word "person" was used just as any other absolute term. But afterwards it was applied to express relation, as it lent itself to that signification, so that this word "person" means relation not only by use and custom, according to the first opinion, but also by force of its own proper signification.
Reply Obj. 1: This word "person" is said in respect to itself, not to another; forasmuch as it signifies relation not as such, but by way of a substance—which is a hypostasis. In that sense Augustine says that it signifies the essence, inasmuch as in God essence is the same as the hypostasis, because in God what He is, and whereby He is are the same.
Reply Obj. 2: The term "what" refers sometimes to the nature expressed by the definition, as when we ask; What is man? and we answer: A mortal rational animal. Sometimes it refers to thesuppositum,as when we ask, What swims in the sea? and answer, A fish. So to those who ask, Three what? we answer, Three persons.
Reply Obj. 3: In God the individual—i.e. distinct and incommunicable substance—includes the idea of relation, as above explained.
Reply Obj. 4: The different sense of the less common term does not produce equivocation in the more common. Although a horse and an ass have their own proper definitions, nevertheless they agree univocally in animal, because the common definition of animal applies to both. So it does not follow that, although relation is contained in the signification of divine person, but not in that of an angelic or of a human person, the word "person" is used in an equivocal sense. Though neither is it applied univocally, since nothing can be said univocally of God and creatures (Q. 13, A. 5). _______________________
THE PLURALITY OF PERSONS IN GOD(In Four Articles)
We are now led to consider the plurality of the persons: about which there are four points of inquiry:
(1) Whether there are several persons in God?
(2) How many are they?
(3) What the numeral terms signify in God?
(4) The community of the term "person." _______________________
FIRST ARTICLE [I, Q. 30, Art. 1]
Whether There Are Several Persons in God?
Objection 1: It would seem that there are not several persons in God. For person is "the individual substance of a rational nature." If then there are several persons in God, there must be several substances; which appears to be heretical.
Obj. 2: Further, Plurality of absolute properties does not make a distinction of persons, either in God, or in ourselves. Much less therefore is this effected by a plurality of relations. But in God there is no plurality but of relations (Q. 28, A. 3). Therefore there cannot be several persons in God.
Obj. 3: Further, Boethius says of God (De Trin. i), that "this is truly one which has no number." But plurality implies number. Therefore there are not several persons in God.
Obj. 4: Further, where number is, there is whole and part. Thus, if in God there exist a number of persons, there must be whole and part in God; which is inconsistent with the divine simplicity.
On the contrary,Athanasius says: "One is the person of the Father, another of the Son, another of the Holy Ghost." Therefore the Father, and the Son, and the Holy Ghost are several persons.
I answer that,It follows from what precedes that there are several persons in God. For it was shown above (Q. 29, A. 4) that this word "person" signifies in God a relation as subsisting in the divine nature. It was also established (Q. 28, A. 1) that there are several real relations in God; and hence it follows that there are also several realities subsistent in the divine nature; which means that there are several persons in God.
Reply Obj. 1: The definition of "person" includes "substance," not as meaning the essence, but thesuppositumwhich is made clear by the addition of the term "individual." To signify the substance thus understood, the Greeks use the name "hypostasis." So, as we say, "Three persons," they say "Three hypostases." We are not, however, accustomed to say Three substances, lest we be understood to mean three essences or natures, by reason of the equivocal signification of the term.
Reply Obj. 2: The absolute properties in God, such as goodness and wisdom, are not mutually opposed; and hence, neither are they really distinguished from each other. Therefore, although they subsist, nevertheless they are not several subsistent realities—that is, several persons. But the absolute properties in creatures do not subsist, although they are really distinguished from each other, as whiteness and sweetness; on the other hand, the relative properties in God subsist, and are really distinguished from each other (Q. 28, A. 3). Hence the plurality of persons in God.
Reply Obj. 3: The supreme unity and simplicity of God exclude every kind of plurality of absolute things, but not plurality of relations. Because relations are predicated relatively, and thus the relations do not import composition in that of which they are predicated, as Boethius teaches in the same book.
Reply Obj. 4: Number is twofold, simple or absolute, as two and three and four; and number as existing in things numbered, as two men and two horses. So, if number in God is taken absolutely or abstractedly, there is nothing to prevent whole and part from being in Him, and thus number in Him is only in our way of understanding; forasmuch as number regarded apart from things numbered exists only in the intellect. But if number be taken as it is in the things numbered, in that sense as existing in creatures, one is part of two, and two of three, as one man is part of two men, and two of three; but this does not apply to God, because the Father is of the same magnitude as the whole Trinity, as we shall show further on (Q. 42, AA. 1, 4). _______________________
SECOND ARTICLE [I, Q. 30, Art. 2]
Whether There Are More Than Three Persons in God?
Objection 1: It would seem that there are more than three persons in God. For the plurality of persons in God arises from the plurality of the relative properties as stated above (A. 1). But there are four relations in God as stated above (Q. 28, A. 4), paternity, filiation, common spiration, and procession. Therefore there are four persons in God.
Obj. 2: The nature of God does not differ from His will more than from His intellect. But in God, one person proceeds from the will, as love; and another proceeds from His nature, as Son. Therefore another proceeds from His intellect, as Word, besides the one Who proceeds from His nature, as Son; thus again it follows that there are not only three persons in God.
Obj. 3: Further, the more perfect a creature is, the more interior operations it has; as a man has understanding and will beyond other animals. But God infinitely excels every creature. Therefore in God not only is there a person proceeding from the will, and another from the intellect, but also in an infinite number of ways. Therefore there are an infinite number of persons in God.
Obj. 4: Further, it is from the infinite goodness of the Father that He communicates Himself infinitely in the production of a divine person. But also in the Holy Ghost is infinite goodness. Therefore the Holy Ghost produces a divine person; and that person another; and so to infinity.
Obj. 5: Further, everything within a determinate number is measured, for number is a measure. But the divine persons are immense, as we say in the Creed of Athanasius: "The Father is immense, the Son is immense, the Holy Ghost is immense." Therefore the persons are not contained within the number three.
On the contrary,It is said: "There are three who bear witness in heaven, the Father, the Word, and the Holy Ghost" (1 John 5:7). To those who ask, "Three what?" we answer, with Augustine (De Trin. vii, 4), "Three persons." Therefore there are but three persons in God.
I answer that,As was explained above, there can be only three persons in God. For it was shown above that the several persons are the several subsisting relations really distinct from each other. But a real distinction between the divine relations can come only from relative opposition. Therefore two opposite relations must needs refer to two persons: and if any relations are not opposite they must needs belong to the same person. Since then paternity and filiation are opposite relations, they belong necessarily to two persons. Therefore the subsisting paternity is the person of the Father; and the subsisting filiation is the person of the Son. The other two relations are not opposed to each other; therefore these two cannot belong to one person: hence either one of them must belong to both of the aforesaid persons; or one must belong to one person, and the other to the other. Now, procession cannot belong to the Father and the Son, or to either of them; for thus it would follows that the procession of the intellect, which in God is generation, wherefrom paternity and filiation are derived, would issue from the procession of love, whence spiration and procession are derived, if the person generating and the person generated proceeded from the person spirating; and this is against what was laid down above (Q. 27, AA. 3, 4). We must consequently admit that spiration belongs to the person of the Father, and to the person of the Son, forasmuch as it has no relative opposition either to paternity or to filiation; and consequently that procession belongs to the other person who is called the person of the Holy Ghost, who proceeds by way of love, as above explained. Therefore only three persons exist in God, the Father, the Son, and the Holy Ghost.
Reply Obj. 1: Although there are four relations in God, one of them, spiration, is not separated from the person of the Father and of the Son, but belongs to both; thus, although it is a relation, it is not called a property, because it does not belong to only one person; nor is it a personal relation—i.e. constituting a person. The three relations—paternity, filiation, and procession—are called personal properties, constituting as it were the persons; for paternity is the person of the Father, filiation is the person of the Son, procession is the person of the Holy Ghost proceeding.
Reply Obj. 2: That which proceeds by way of intelligence, as word, proceeds according to similitude, as also that which proceeds by way of nature; thus, as above explained (Q. 27, A. 3), the procession of the divine Word is the very same as generation by way of nature. But love, as such, does not proceed as the similitude of that whence it proceeds; although in God love is co-essential as being divine; and therefore the procession of love is not called generation in God.
Reply Obj. 3: As man is more perfect than other animals, he has more intrinsic operations than other animals, because his perfection is something composite. Hence the angels, who are more perfect and more simple, have fewer intrinsic operations than man, for they have no imagination, or feeling, or the like. In God there exists only one real operation—that is, His essence. How there are in Him two processions was above explained (Q. 27, AA. 1, 4).
Reply Obj. 4: This argument would prove if the Holy Ghost possessed another goodness apart from the goodness of the Father; for then if the Father produced a divine person by His goodness, the Holy Ghost also would do so. But the Father and the Holy Ghost have one and the same goodness. Nor is there any distinction between them except by the personal relations. So goodness belongs to the Holy Ghost, as derived from another; and it belongs to the Father, as the principle of its communication to another. The opposition of relation does not allow the relation of the Holy Ghost to be joined with the relation of principle of another divine person; because He Himself proceeds from the other persons who are in God.
Reply Obj. 5: A determinate number, if taken as a simple number, existing in the mind only, is measured by one. But when we speak of a number of things as applied to the persons in God, the notion of measure has no place, because the magnitude of the three persons is the same (Q. 42, AA. 1, 4), and the same is not measured by the same. _______________________
THIRD ARTICLE [I, Q. 30, Art. 3]
Whether the Numeral Terms Denote Anything Real in God?
Objection 1: It would seem that the numeral terms denote something real in God. For the divine unity is the divine essence. But every number is unity repeated. Therefore every numeral term in God signifies the essence; and therefore it denotes something real in God.
Obj. 2: Further, whatever is said of God and of creatures, belongs to God in a more eminent manner than to creatures. But the numeral terms denote something real in creatures; therefore much more so in God.
Obj. 3: Further, if the numeral terms do not denote anything real in God, and are introduced simply in a negative and removing sense, as plurality is employed to remove unity, and unity to remove plurality; it follows that a vicious circle results, confusing the mind and obscuring the truth; and this ought not to be. Therefore it must be said that the numeral terms denote something real in God.
On the contrary,Hilary says (De Trin. iv): "If we admit companionship"—that is, plurality—"we exclude the idea of oneness and of solitude;" and Ambrose says (De Fide i): "When we say one God, unity excludes plurality of gods, and does not imply quantity in God." Hence we see that these terms are applied to God in order to remove something; and not to denote anything positive.
I answer that,The Master (Sent. i, D, 24) considers that the numeral terms do not denote anything positive in God, but have only a negative meaning. Others, however, assert the contrary.
In order to resolve this point, we may observe that all plurality is a consequence of division. Now division is twofold; one is material, and is division of the continuous; from this results number, which is a species of quantity. Number in this sense is found only in material things which have quantity. The other kind of division is called formal, and is effected by opposite or diverse forms; and this kind of division results in a multitude, which does not belong to a genus, but is transcendental in the sense in which being is divided by one and by many. This kind of multitude is found only in immaterial things.
Some, considering only that multitude which is a species of discrete quantity, and seeing that such kind of quantity has no place in God, asserted that the numeral terms do not denote anything real in God, but remove something from Him. Others, considering the same kind of multitude, said that as knowledge exists in God according to the strict sense of the word, but not in the sense of its genus (as in God there is no such thing as a quality), so number exists in God in the proper sense of number, but not in the sense of its genus, which is quantity.
But we say that numeral terms predicated of God are not derived from number, a species of quantity, for in that sense they could bear only a metaphorical sense in God, like other corporeal properties, such as length, breadth, and the like; but that they are taken from multitude in a transcendent sense. Now multitude so understood has relation to the many of which it is predicated, as "one" convertible with "being" is related to being; which kind of oneness does not add anything to being, except a negation of division, as we saw when treating of the divine unity (Q. 11, A. 1); for "one" signifies undivided being. So, of whatever we say "one," we imply its undivided reality: thus, for instance, "one" applied to man signifies the undivided nature or substance of a man. In the same way, when we speak of many things, multitude in this latter sense points to those things as being each undivided in itself.
But number, if taken as a species of quantity, denotes an accident added to being; as also does "one" which is the principle of that number. Therefore the numeral terms in God signify the things of which they are said, and beyond this they add negation only, as stated (Sent. i, D, 24); in which respect the Master was right (Sent. i, D, 24). So when we say, the essence is one, the term "one" signifies the essence undivided; and when we say the person is one, it signifies the person undivided; and when we say the persons are many, we signify those persons, and their individual undividedness; for it is of the very nature of multitude that it should be composed of units.
Reply Obj. 1: One, as it is a transcendental, is wider and more general than substance and relation. And so likewise is multitude; hence in God it may mean both substance and relation, according to the context. Still, the very signification of such names adds a negation of division, beyond substance and relation; as was explained above.
Reply Obj. 2: Multitude, which denotes something real in creatures, is a species of quantity, and cannot be used when speaking of God: unlike transcendental multitude, which adds only indivision to those of which it is predicated. Such a kind of multitude is applicable to God.
Reply Obj. 3: "One" does not exclude multitude, but division, which logically precedes one or multitude. Multitude does not remove unity, but division from each of the individuals which compose the multitude. This was explained when we treated of the divine unity (Q. 11, A. 2).
It must be observed, nevertheless, that the opposite arguments do not sufficiently prove the point advanced. Although the idea of solitude is excluded by plurality, and the plurality of gods by unity, it does not follow that these terms express this signification alone. For blackness is excluded by whiteness; nevertheless, the term whiteness does not signify the mere exclusion of blackness. _______________________
FOURTH ARTICLE [I, Q. 30, Art. 4]
Whether This Term "Person" Can Be Common to the Three Persons?
Objection 1: It would seem that this term "person" cannot be common to the three persons. For nothing is common to the three persons but the essence. But this term "person" does not signify the essence directly. Therefore it is not common to all three.
Obj. 2: Further, the common is the opposite to the incommunicable. But the very meaning of person is that it is incommunicable; as appears from the definition given by Richard of St. Victor (Q. 29, A. 3, ad 4). Therefore this term "person" is not common to all the three persons.
Obj. 3: Further, if the name "person" is common to the three, it is common either really, or logically. But it is not so really; otherwise the three persons would be one person; nor again is it so logically; otherwise person would be a universal. But in God there is neither universal nor particular; neither genus nor species, as we proved above (Q. 3, A. 5). Therefore this term 'person' is not common to the three.
On the contrary,Augustine says (De Trin. vii, 4) that when we ask, "Three what?" we say, "Three persons," because what a person is, is common to them.
I answer that,The very mode of expression itself shows that this term "person" is common to the three when we say "three persons"; for when we say "three men" we show that "man" is common to the three. Now it is clear that this is not community of a real thing, as if one essence were common to the three; otherwise there would be only one person of the three, as also one essence.
What is meant by such a community has been variously determined by those who have examined the subject. Some have called it a community of exclusion, forasmuch as the definition of "person" contains the word "incommunicable." Others thought it to be a community of intention, as the definition of person contains the word "individual"; as we say that to be a species is common to horse and ox. Both of these explanations, however, are excluded by the fact that "person" is not a name of exclusion nor of intention, but the name of a reality. We must therefore resolve that even in human affairs this name "person" is common by a community of idea, not as genus or species, but as a vague individual thing. The names of genera and species, as man or animal, are given to signify the common natures themselves, but not the intentions of those common natures, signified by the terms genus or species. The vague individual thing, as "some man," signifies the common nature with the determinate mode of existence of singular things—that is, something self-subsisting, as distinct from others. But the name of a designated singular thing signifies that which distinguishes the determinate thing; as the name Socrates signifies this flesh and this bone. But there is this difference—that the term "some man" signifies the nature, or the individual on the part of its nature, with the mode of existence of singular things; while this name "person" is not given to signify the individual on the part of the nature, but the subsistent reality in that nature. Now this is common in idea to the divine persons, that each of them subsists distinctly from the others in the divine nature. Thus this name "person" is common in idea to the three divine persons.
Reply Obj. 1: This argument is founded on a real community.
Reply Obj. 2: Although person is incommunicable, yet the mode itself of incommunicable existence can be common to many.
Reply Obj. 3: Although this community is logical and not real, yet it does not follow that in God there is universal or particular, or genus, or species; both because neither in human affairs is the community of person the same as community of genus or species; and because the divine persons have one being; whereas genus and species and every other universal are predicated of many which differ in being. _______________________
OF WHAT BELONGS TO THE UNITY OR PLURALITY IN GOD(In Four Articles)
We now consider what belongs to the unity or plurality in God; which gives rise to four points of inquiry:
(1) Concerning the word "Trinity";
(2) Whether we can say that the Son is other than the Father?
(3) Whether an exclusive term, which seems to exclude otherness, can be joined to an essential name in God?
(4) Whether it can be joined to a personal term? _______________________
FIRST ARTICLE [I, Q. 31, Art. 1]
Whether There Is Trinity in God?
Objection 1: It would seem there is not trinity in God. For every name in God signifies substance or relation. But this name "Trinity" does not signify the substance; otherwise it would be predicated of each one of the persons: nor does it signify relation; for it does not express a name that refers to another. Therefore the word "Trinity" is not to be applied to God.
Obj. 2: Further, this word "trinity" is a collective term, since it signifies multitude. But such a word does not apply to God; as the unity of a collective name is the least of unities, whereas in God there exists the greatest possible unity. Therefore this word "trinity" does not apply to God.
Obj. 3: Further, every trine is threefold. But in God there is not triplicity; since triplicity is a kind of inequality. Therefore neither is there trinity in God.
Obj. 4: Further, all that exists in God exists in the unity of the divine essence; because God is His own essence. Therefore, if Trinity exists in God, it exists in the unity of the divine essence; and thus in God there would be three essential unities; which is heresy.
Obj. 5: Further, in all that is said of God, the concrete is predicated of the abstract; for Deity is God and paternity is the Father. But the Trinity cannot be called trine; otherwise there would be nine realities in God; which, of course, is erroneous. Therefore the word trinity is not to be applied to God.
On the contrary,Athanasius says: "Unity in Trinity; and Trinity in Unity is to be revered."
I answer that,The name "Trinity" in God signifies the determinate number of persons. And so the plurality of persons in God requires that we should use the word trinity; because what is indeterminately signified by plurality, is signified by trinity in a determinate manner.
Reply Obj. 1: In its etymological sense, this word "Trinity" seems to signify the one essence of the three persons, according as trinity may mean trine-unity. But in the strict meaning of the term it rather signifies the number of persons of one essence; and on this account we cannot say that the Father is the Trinity, as He is not three persons. Yet it does not mean the relations themselves of the Persons, but rather the number of persons related to each other; and hence it is that the word in itself does not express regard to another.
Reply Obj. 2: Two things are implied in a collective term, plurality of thesupposita,and a unity of some kind of order. For "people" is a multitude of men comprehended under a certain order. In the first sense, this word "trinity" is like other collective words; but in the second sense it differs from them, because in the divine Trinity not only is there unity of order, but also with this there is unity of essence.
Reply Obj. 3: "Trinity" is taken in an absolute sense; for it signifies the threefold number of persons. "Triplicity" signifies a proportion of inequality; for it is a species of unequal proportion, according to Boethius (Arithm. i, 23). Therefore in God there is not triplicity, but Trinity.
Reply Obj. 4: In the divine Trinity is to be understood both number and the persons numbered. So when we say, "Trinity in Unity," we do not place number in the unity of the essence, as if we meant three times one; but we place the Persons numbered in the unity of nature; as thesuppositaof a nature are said to exist in that nature. On the other hand, we say "Unity in Trinity"; meaning that the nature is in itssupposita.
Reply Obj. 5: When we say, "Trinity is trine," by reason of the number implied, we signify the multiplication of that number by itself; since the word trine imports a distinction in thesuppositaof which it is spoken. Therefore it cannot be said that the Trinity is trine; otherwise it follows that, if the Trinity be trine, there would be threesuppositaof the Trinity; as when we say, "God is trine," it follows that there are threesuppositaof the Godhead. _______________________
SECOND ARTICLE [I, Q. 31, Art. 2]
Whether the Son Is Other Than the Father?
Objection 1: It would seem that the Son is not other than the Father. For "other" is a relative term implying diversity of substance. If, then, the Son is other than the Father, He must be different from the Father; which is contrary to what Augustine says (De Trin. vii), that when we speak of three persons, "we do not mean to imply diversity."
Obj. 2: Further, whosoever are other from one another, differ in some way from one another. Therefore, if the Son is other than the Father, it follows that He differs from the Father; which is against what Ambrose says (De Fide i), that "the Father and the Son are one in Godhead; nor is there any difference in substance between them, nor any diversity."
Obj. 3: Further, the term alien is taken fromalius(other). But the Son is not alien from the Father, for Hilary says (De Trin. vii) that "in the divine persons there is nothing diverse, nothing alien, nothing separable." Therefore the Son is not other than the Father.
Obj. 4: Further, the terms "other person" and "other thing" [alius et aliud] have the same meaning, differing only in gender. So if the Son is another person from the Father, it follows that the Son is a thing apart from the Father.
On the contrary,Augustine [*Fulgentius, De Fide ad Petrum i.] says: "There is one essence of the Father and Son and Holy Ghost, in which the Father is not one thing, the Son another, and the Holy Ghost another; although the Father is one person, the Son another, and the Holy Ghost another."
I answer that,Since as Jerome remarks [*In substance, Ep. lvii.], a heresy arises from words wrongly used, when we speak of the Trinity we must proceed with care and with befitting modesty; because, as Augustine says (De Trin. i, 3), "nowhere is error more harmful, the quest more toilsome, the finding more fruitful." Now, in treating of the Trinity, we must beware of two opposite errors, and proceed cautiously between them—namely, the error of Arius, who placed a Trinity of substance with the Trinity of persons; and the error of Sabellius, who placed unity of person with the unity of essence.
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 ofsuppositum; and hence we can properly say that "the Son is other than the Father," because He is anothersuppositumof 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 thesuppositum; 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 thesuppositum; 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. _______________________
THIRD ARTICLE [I, Q. 31, Art. 3]
Whether the Exclusive Word "Alone" Should Be Added to the EssentialTerm 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 personper 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 givensuppositum; 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 othersuppositumfrom 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 thesuppositum,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 thesuppositum.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." _______________________
FOURTH ARTICLE [I, Q. 31, Art. 4]
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 JesusChrist."
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 insuppositum,as part and universal. But the Son differs insuppositumfrom the Father; and so there is no parity.
Reply Obj. 4: We do not say absolutely that the Son alone is MostHigh; but that He alone is Most High "with the Holy Ghost, in theglory 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?
(3) The number of the notions?
(4) Whether we may lawfully have various contrary opinions of these notions? _______________________
FIRST ARTICLE [I, Q. 32, Art. 1]
Whether the Trinity of the Divine Persons Can Be Known by NaturalReason?
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. _______________________
SECOND ARTICLE [I, Q. 32, Art. 2]
Whether There Are Notions in God?
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. _______________________
THIRD ARTICLE [I, Q. 32, Art. 3]
Whether There Are Five Notions?
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. _______________________
FOURTH ARTICLE [I, Q. 32, Art. 4]
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.