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.

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. _____________________

QUESTION 33

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:

(1) Whether the Father is the Principle?

(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? _____________________

FIRST ARTICLE [I, Q. 33, Art. 1]

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). _____________________

SECOND ARTICLE [I, Q. 33, Art. 2]

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. _____________________

THIRD ARTICLE [I, Q. 33, Art. 3]

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.

Now it is manifest from the foregoing (Q. 27, A. 2; Q. 28, A. 4), that the perfect idea of paternity and filiation is to be found in God the Father, and in God the Son, because one is the nature and glory of the Father and the Son. But in the creature, filiation is found in relation to God, not in a perfect manner, since the Creator and the creature have not the same nature; but by way of a certain likeness, which is the more perfect the nearer we approach to the true idea of filiation. For God is called the Father of some creatures, by reason only of a trace, for instance of irrational creatures, according to Job 38:28: "Who is the father of the rain? or who begot the drops of dew?" Of some, namely, the rational creature (He is the Father), by reason of the likeness of His image, according to Deut. 32:6: "Is He not thy Father, who possessed, and made, and created thee?" And of others He is the Father by similitude of grace, and these are also called adoptive sons, as ordained to the heritage of eternal glory by the gift of grace which they have received, according to Rom. 8:16, 17: "The Spirit Himself gives testimony to our spirit that we are the sons of God; and if sons, heirs also." Lastly, He is the Father of others by similitude of glory, forasmuch as they have obtained possession of the heritage of glory, according to Rom. 5:2: "We glory in the hope of the glory of the sons of God." Therefore it is plain that "paternity" is applied to God first, as importing regard of one Person to another Person, before it imports the regard of God to creatures.

Reply Obj. 1: Common terms taken absolutely, in the order of our intelligence, come before proper terms; because they are included in the understanding of proper terms; but not conversely. For in the concept of the person of the Father, God is understood; but not conversely. But common terms which import relation to the creature come after proper terms which import personal relations; because the person proceeding in God proceeds as the principle of the production of creatures. For as the word conceived in the mind of the artist is first understood to proceed from the artist before the thing designed, which is produced in likeness to the word conceived in the artist's mind; so the Son proceeds from the Father before the creature, to which the name of filiation is applied as it participates in the likeness of the Son, as is clear from the words of Rom. 8:29: "Whom He foreknew and predestined to be made conformable to the image of His Son."

Reply Obj. 2: To "receive" is said to be common to the creature and to the Son not in a univocal sense, but according to a certain remote similitude whereby He is called the First Born of creatures. Hence the authority quoted subjoins: "That He may be the First Born among many brethren," after saying that some were conformed to the image of the Son of God. But the Son of God possesses a position of singularity above others, in having by nature what He receives, as Basil also declares (Hom. xv De Fide); hence He is called the only begotten (John 1:18): "The only begotten Who is in the bosom of the Father, He hath declared unto us."

From this appears the Reply to the Third Objection. _____________________

FOURTH ARTICLE [I, Q. 33, Art. 4]

Whether It Is Proper to the Father to Be Unbegotten?

Objection 1: It would seem that it is not proper to the Father to be unbegotten. For every property supposes something in that of which it is the property. But "unbegotten" supposes nothing in the Father; it only removes something. Therefore it does not signify a property of the Father.

Obj. 2: Further, Unbegotten is taken either in a privative, or in a negative sense. If in a negative sense, then whatever is not begotten can be called unbegotten. But the Holy Ghost is not begotten; neither is the divine essence. Therefore to be unbegotten belongs also to the essence; thus it is not proper to the Father. But if it be taken in a privative sense, as every privation signifies imperfection in the thing which is the subject of privation, it follows that the Person of the Father is imperfect; which cannot be.

Obj. 3: Further, in God, "unbegotten" does not signify relation, for it is not used relatively. Therefore it signifies substance; therefore unbegotten and begotten differ in substance. But the Son, Who is begotten, does not differ from the Father in substance. Therefore the Father ought not to be called unbegotten.

Obj. 4: Further, property means what belongs to one alone. Since, then, there are more than one in God proceeding from another, there is nothing to prevent several not receiving their being from another. Therefore the Father is not alone unbegotten.

Obj. 5: Further, as the Father is the principle of the person begotten, so is He of the person proceeding. So if by reason of his opposition to the person begotten, it is proper to the Father to be unbegotten it follows that it is proper to Him also to be unproceeding.

On the contrary, Hilary says (De Trin. iv): "One is from one--that is, the Begotten is from the Unbegotten--namely, by the property in each one respectively of innascibility and origin."

I answer that, As in creatures there exist a first and a secondary principle, so also in the divine Persons, in Whom there is no before or after, is formed the principle not from a principle, Who is the Father; and the principle from a principle, Who is the Son.

Now in things created a first principle is known in two ways; in one way as the first principle, by reason of its having a relation to what proceeds from itself; in another way, inasmuch as it is a firstprinciple by reason of its not being from another. Thus therefore the Father is known both by paternity and by common spiration, as regards the persons proceeding from Himself. But as the principle, not from a principle He is known by the fact that He is not from another; and this belongs to the property of innascibility, signified by this word "begotten."

Reply Obj. 1: Some there are who say that innascibility, signified by the word "unbegotten," as a property of the Father, is not a negative term only, but either that it means both these things together--namely, that the Father is from no one, and that He is the principle of others; or that it imports universal authority, or also His plenitude as the source of all. This, however, does not seem true, because thus innascibility would not be a property distinct from paternity and spiration; but would include them as the proper is included in the common. For source and authority signify in God nothing but the principle of origin. We must therefore say with Augustine (De Trin. v, 7) that "unbegotten" imports the negation of passive generation. For he says that "unbegotten" has the same meaning as "not a son." Nor does it follow that "unbegotten" is not the proper notion of the Father; for primary and simple things are notified by negations; as, for instance, a point is defined as what has no part.

Reply Obj. 2: "Unbegotten" is taken sometimes in a negative sense only, and in that sense Jerome says that "the Holy Ghost is unbegotten," that is, He is not begotten. Otherwise "unbegotten" may be taken in a kind of privative sense, but not as implying any imperfection. For privation can be taken in many ways; in one way when a thing has not what is naturally belongs to another, even though it is not of its own nature to have it; as, for instance, if a stone be called a dead thing, as wanting life, which naturally belongs to some other things. In another sense, privation is so called when something has not what naturally belongs to some members of its genus; as for instance when a mole is called blind. In a third sense privation means the absence of what something ought to have; in which sense, privation imports an imperfection. In this sense, "unbegotten" is not attributed to the Father as a privation, but it may be so attributed in the second sense, meaning that a certain person of the divine nature is not begotten, while some person of the same nature is begotten. In this sense the term "unbegotten" can be applied also to the Holy Ghost. Hence to consider it as a term proper to the Father alone, it must be further understood that the name "unbegotten" belongs to a divine person as the principle of another person; so that it be understood to imply negation in the genus of principle taken personally in God. Or that there be understood in the term "unbegotten" that He is not in any way derived from another; and not only that He is not from another by way only of generation. In this sense the term "unbegotten" does not belong at all to the Holy Ghost, Who is from another by procession, as a subsisting person; nor does it belong to the divine essence, of which it may be said that it is in the Son or in the Holy Ghost from another--namely, from the Father.

Reply Obj. 3: According to Damascene (De Fide Orth. ii, 9), "unbegotten" in one sense signifies the same as "uncreated"; and thus it applies to the substance, for thereby does the created substance differ from the uncreated. In another sense it signifies what is not begotten, and in this sense it is a relative term; just as negation is reduced to the genus of affirmation, as "not man" is reduced to the genus of substance, and "not white" to the genus of quality. Hence, since "begotten" implies relation in God, "unbegotten" belongs also to relation. Thus it does not follow that the Father unbegotten is substantially distinguished from the Son begotten; but only by relation; that is, as the relation of Son is denied of the Father.

Reply Obj. 4: In every genus there must be something first; so in the divine nature there must be some one principle which is not from another, and which we call "unbegotten." To admit two innascibles is to suppose the existence of two Gods, and two divine natures. Hence Hilary says (De Synod.): "As there is one God, so there cannot be two innascibles." And this especially because, did two innascibles exist, one would not be from the other, and they would not be distinguished by relative opposition: therefore they would be distinguished from each other by diversity of nature.

Reply Obj. 5: The property of the Father, whereby He is not from another, is more clearly signified by the removal of the nativity of the Son, than by the removal of the procession of the Holy Ghost; both because the procession of the Holy Ghost has no special name, as stated above (Q. 27, A. 4, ad 3), and because also in the order of nature it presupposes the generation of the Son. Hence, it being denied of the Father that He is begotten, although He is the principle of generation, it follows, as a consequence, that He does not proceed by the procession of the Holy Ghost, because the Holy Ghost is not the principle of generation, but proceeds from the person begotten. _____________________

QUESTION 34

OF THE PERSON OF THE SON (In Three Articles)

We next consider the person of the Son. Three names are attributed to the Son--namely, "Son," "Word," and "Image." The idea of Son is gathered from the idea of Father. Hence it remains for us to consider Word and Image.

Concerning Word there are three points of inquiry:

(1) Whether Word is an essential term in God, or a personal term?

(2) Whether it is the proper name of the Son?

(3) Whether in the name of Word is expressed relation to creatures? _____________________

FIRST ARTICLE [I, Q. 34, Art. 1]

Whether Word in God Is a Personal Name?

Objection 1: It would seem that Word in God is not a personal name. For personal names are applied to God in a proper sense, as Father and Son. But Word is applied to God metaphorically, as Origen says on (John 1:1), "In the beginning was the Word." Therefore Word is not a personal name in God.

Obj. 2: Further, according to Augustine (De Trin. ix, 10), "The Word is knowledge with love;" and according to Anselm (Monol. lx), "To speak is to the Supreme Spirit nothing but to see by thought." But knowledge and thought, and sight, are essential terms in God. Therefore Word is not a personal term in God.

Obj. 3: Further, it is essential to word to be spoken. But, according to Anselm (Monol. lix), as the Father is intelligent, the Son is intelligent, and the Holy Ghost is intelligent, so the Father speaks, the Son speaks, and the Holy Ghost speaks; and likewise, each one of them is spoken. Therefore, the name Word is used as an essential term in God, and not in a personal sense.

Obj. 4: Further, no divine person is made. But the Word of God is something made. For it is said, "Fire, hail, snow, ice, the storms which do His Word" (Ps. 148:8). Therefore the Word is not a personal name in God.

On the contrary, Augustine says (De Trin. vii, 11): "As the Son is related to the Father, so also is the Word to Him Whose Word He is." But the Son is a personal name, since it is said relatively. Therefore so also is Word.

I answer that, The name of Word in God, if taken in its proper sense, is a personal name, and in no way an essential name.

To see how this is true, we must know that our own word taken in its proper sense has a threefold meaning; while in a fourth sense it is taken improperly or figuratively. The clearest and most common sense is when it is said of the word spoken by the voice; and this proceeds from an interior source as regards two things found in the exterior word--that is, the vocal sound itself, and the signification of the sound. For, according to the Philosopher (Peri Herm. i) vocal sound signifies the concept of the intellect. Again the vocal sound proceeds from the signification or the imagination, as stated in De Anima ii, text 90. The vocal sound, which has no signification cannot be called a word: wherefore the exterior vocal sound is called a word from the fact the it signifies the interior concept of the mind. Therefore it follows that, first and chiefly, the interior concept of the mind is called a word; secondarily, the vocal sound itself, signifying the interior concept, is so called; and thirdly, the imagination of the vocal sound is called a word. Damascene mentions these three kinds of words (De Fide Orth. i, 17), saying that "word" is called "the natural movement of the intellect, whereby it is moved, and understands, and thinks, as light and splendor;" which is the first kind. "Again," he says, "the word is what is not pronounced by a vocal word, but is uttered in the heart;" which is the third kind. "Again," also, "the word is the angel"--that is, the messenger "of intelligence;" which is the second kind. Word is also used in a fourth way figuratively for that which is signified or effected by a word; thus we are wont to say, "this is the word I have said," or "which the king has commanded," alluding to some deed signified by the word either by way of assertion or of command.

Now word is taken strictly in God, as signifying the concept of the intellect. Hence Augustine says (De Trin. xv, 10): "Whoever can understand the word, not only before it is sounded, but also before thought has clothed it with imaginary sound, can already see some likeness of that Word of Whom it is said: In the beginning was the Word." The concept itself of the heart has of its own nature to proceed from something other than itself--namely, from the knowledge of the one conceiving. Hence "Word," according as we use the term strictly of God, signifies something proceeding from another; which belongs to the nature of personal terms in God, inasmuch as the divine persons are distinguished by origin (Q. 27, AA. 3, 4, 5). Hence the term "Word," according as we use the term strictly of God, is to be taken as said not essentially, but personally.

Reply Obj. 1: The Arians, who sprang from Origen, declared that the Son differed in substance from the Father. Hence, they endeavored to maintain that when the Son of God is called the Word, this is not to be understood in a strict sense; lest the idea of the Word proceeding should compel them to confess that the Son of God is of the same substance as the Father. For the interior word proceeds in such a manner from the one who pronounces it, as to remain within him. But supposing Word to be said metaphorically of God, we must still admit Word in its strict sense. For if a thing be called a word metaphorically, this can only be by reason of some manifestation; either it makes something manifest as a word, or it is manifested by a word. If manifested by a word, there must exist a word whereby it is manifested. If it is called a word because it exteriorly manifests, what it exteriorly manifests cannot be called word except in as far as it signifies the interior concept of the mind, which anyone may also manifest by exterior signs. Therefore, although Word may be sometimes said of God metaphorically, nevertheless we must also admit Word in the proper sense, and which is said personally.

Reply Obj. 2: Nothing belonging to the intellect can be applied to God personally, except word alone; for word alone signifies that which emanates from another. For what the intellect forms in its conception is the word. Now, the intellect itself, according as it is made actual by the intelligible species, is considered absolutely; likewise the act of understanding which is to the actual intellect what existence is to actual being; since the act of understanding does not signify an act going out from the intelligent agent, but an act remaining in the agent. Therefore when we say that word is knowledge, the term knowledge does not mean the act of a knowing intellect, or any one of its habits, but stands for what the intellect conceives by knowing. Hence also Augustine says (De Trin. vii, 1) that the Word is "begotten wisdom;" for it is nothing but the concept of the Wise One; and in the same way It can be called "begotten knowledge." Thus can also be explained how "to speak" is in God "to see by thought," forasmuch as the Word is conceived by the gaze of the divine thought. Still the term "thought" does not properly apply to the Word of God. For Augustine says (De Trin. xv, 16): "Therefore do we speak of the Word of God, and not of the Thought of God, lest we believe that in God there is something unstable, now assuming the form of Word, now putting off that form and remaining latent and as it were formless." For thought consists properly in the search after the truth, and this has no place in God. But when the intellect attains to the form of truth, it does not think, but perfectly contemplates the truth. Hence Anselm (Monol. lx) takes "thought" in an improper sense for "contemplation."

Reply Obj. 3: As, properly speaking, Word in God is said personally, and not essentially, so likewise is to "speak." Hence, as the Word is not common to the Father, Son and Holy Ghost, so it is not true that the Father, Son, and Holy Ghost are one speaker. So Augustine says (De Trin. vii, 1): "He who speaks in that co-eternal Word is understood as not alone in God, but as being with that very Word, without which, forsooth, He would not be speaking." On the other hand, "to be spoken" belongs to each Person, for not only is the word spoken, but also the thing understood or signified by the word. Therefore in this manner to one person alone in God does it belong to be spoken in the same way as a word is spoken; whereas in the way whereby a thing is spoken as being understood in the word, it belongs to each Person to be spoken. For the Father, by understanding Himself, the Son and the Holy Ghost, and all other things comprised in this knowledge, conceives the Word; so that thus the whole Trinity is "spoken" in the Word; and likewise also all creatures: as the intellect of a man by the word he conceives in the act of understanding a stone, speaks a stone. Anselm took the term "speak" improperly for the act of understanding; whereas they really differ from each other; for "to understand" means only the habitude of the intelligent agent to the thing understood, in which habitude no trace of origin is conveyed, but only a certain information of our intellect; forasmuch as our intellect is made actual by the form of the thing understood. In God, however, it means complete identity, because in God the intellect and the thing understood are altogether the same, as was proved above (Q. 14, AA. 4, 5). Whereas to "speak" means chiefly the habitude to the word conceived; for "to speak" is nothing but to utter a word. But by means of the word it imports a habitude to the thing understood which in the word uttered is manifested to the one who understands. Thus, only the Person who utters the Word is "speaker" in God, although each Person understands and is understood, and consequently is spoken by the Word.

Reply Obj. 4: The term "word" is there taken figuratively, as the thing signified or effected by word is called word. For thus creatures are said to do the word of God, as executing any effect, whereto they are ordained from the word conceived of the divine wisdom; as anyone is said to do the word of the king when he does the work to which he is appointed by the king's word. _____________________

SECOND ARTICLE [I, Q. 34, Art. 2]

Whether "Word" Is the Son's Proper Name?

Objection 1: It would seem that "Word" is not the proper name of the Son. For the Son is a subsisting person in God. But word does not signify a subsisting thing, as appears in ourselves. Therefore word cannot be the proper name of the person of the Son.

Obj. 2: Further, the word proceeds from the speaker by being uttered. Therefore if the Son is properly the word, He proceeds from the Father, by way only of utterance; which is the heresy of Valentine; as appears from Augustine (De Haeres. xi).

Obj. 3: Further, every proper name of a person signifies some property of that person. Therefore, if the Word is the Son's proper name, it signifies some property of His; and thus there will be several more properties in God than those above mentioned.

Obj. 4: Further, whoever understands conceives a word in the act of understanding. But the Son understands. Therefore some word belongs to the Son; and consequently to be Word is not proper to the Son.

Obj. 5: Further, it is said of the Son (Heb. 1:3): "Bearing all things by the word of His power;" whence Basil infers (Cont. Eunom. v, 11) that the Holy Ghost is the Son's Word. Therefore to be Word is not proper to the Son.

On the contrary, Augustine says (De Trin. vi, 11): "By Word we understand the Son alone."

I answer that, "Word," said of God in its proper sense, is used personally, and is the proper name of the person of the Son. For it signifies an emanation of the intellect: and the person Who proceeds in God, by way of emanation of the intellect, is called the Son; and this procession is called generation, as we have shown above (Q. 27, A. 2). Hence it follows that the Son alone is properly called Word in God.

Reply Obj. 1: "To be" and "to understand" are not the same in us. Hence that which in us has intellectual being, does not belong to our nature. But in God "to be" and "to understand" are one and the same: hence the Word of God is not an accident in Him, or an effect of His; but belongs to His very nature. And therefore it must needs be something subsistent; for whatever is in the nature of God subsists; and so Damascene says (De Fide Orth. i, 18) that "the Word of God is substantial and has a hypostatic being; but other words [as our own] are activities if the soul."

Reply Obj. 2: The error of Valentine was condemned, not as the Arians pretended, because he asserted that the Son was born by being uttered, as Hilary relates (De Trin. vi); but on account of the different mode of utterance proposed by its author, as appears from Augustine (De Haeres. xi).

Reply Obj. 3: In the term "Word" the same property is comprised as in the name Son. Hence Augustine says (De Trin. vii, 11): "Word and Son express the same." For the Son's nativity, which is His personal property, is signified by different names, which are attributed to the Son to express His perfection in various ways. To show that He is of the same nature as the Father, He is called the Son; to show that He is co-eternal, He is called the Splendor; to show that He is altogether like, He is called the Image; to show that He is begotten immaterially, He is called the Word. All these truths cannot be expressed by only one name.

Reply Obj. 4: To be intelligent belongs to the Son, in the same way as it belongs to Him to be God, since to understand is said of God essentially, as stated above (Q. 14, AA. 2, 4). Now the Son is God begotten, and not God begetting; and hence He is intelligent, not as producing a Word, but as the Word proceeding; forasmuch as in God the Word proceeding does not differ really from the divine intellect, but is distinguished from the principle of the Word only by relation.

Reply Obj. 5: When it is said of the Son, "Bearing all things by the word of His power"; "word" is taken figuratively for the effect of the Word. Hence a gloss says that "word" is here taken to mean command; inasmuch as by the effect of the power of the Word, things are kept in being, as also by the effect of the power of the Word things are brought into being. Basil speaks widely and figuratively in applying Word to the Holy Ghost; in the sense perhaps that everything that makes a person known may be called his word, and so in that way the Holy Ghost may be called the Son's Word, because He manifests the Son. _____________________

THIRD ARTICLE [I, Q. 34, Art. 3]

Whether the Name "Word" Imports Relation to Creatures?

Objection 1: It would seem that the name 'Word' does not import relation to creatures. For every name that connotes some effect in creatures, is said of God essentially. But Word is not said essentially, but personally. Therefore Word does not import relation to creatures.

Obj. 2: Further, whatever imports relation to creatures is said of God in time; as "Lord" and "Creator." But Word is said of God from eternity. Therefore it does not import relation to the creature.

Obj. 3: Further, Word imports relation to the source whence it proceeds. Therefore, if it imports relation to the creature, it follows that the Word proceeds from the creature.

Obj. 4: Further, ideas (in God) are many according to their various relations to creatures. Therefore if Word imports relation to creatures, it follows that in God there is not one Word only, but many.

Obj. 5: Further, if Word imports relation to the creature, this can only be because creatures are known by God. But God does not know beings only; He knows also non-beings. Therefore in the Word are implied relations to non-beings; which appears to be false.

On the contrary, Augustine says (QQ. lxxxiii, qu. 63), that "the name Word signifies not only relation to the Father, but also relation to those beings which are made through the Word, by His operative power."

I answer that, Word implies relation to creatures. For God by knowing Himself, knows every creature. Now the word conceived in the mind is representative of everything that is actually understood. Hence there are in ourselves different words for the different things which we understand. But because God by one act understands Himself and all things, His one only Word is expressive not only of the Father, but of all creatures.

And as the knowledge of God is only cognitive as regards God, whereas as regards creatures, it is both cognitive and operative, so the Word of God is only expressive of what is in God the Father, but is both expressive and operative of creatures; and therefore it is said (Ps. 32:9): "He spake, and they were made;" because in the Word is implied the operative idea of what God makes.

Reply Obj. 1: The nature is also included indirectly in the name of the person; for person is an individual substance of a rational nature. Therefore the name of a divine person, as regards the personal relation, does not imply relation to the creature, but it is implied in what belongs to the nature. Yet there is nothing to prevent its implying relation to creatures, so far as the essence is included in its meaning: for as it properly belongs to the Son to be the Son, so it properly belongs to Him to be God begotten, or the Creator begotten; and in this way the name Word imports relation to creatures.

Reply Obj. 2: Since the relations result from actions, some names import the relation of God to creatures, which relation follows on the action of God which passes into some exterior effect, as to create and to govern; and the like are applied to God in time. But others import a relation which follows from an action which does not pass into an exterior effect, but abides in the agent--as to know and to will: such are not applied to God in time; and this kind of relation to creatures is implied in the name of the Word. Nor is it true that all names which import the relation of God to creatures are applied to Him in time; but only those names are applied in time which import relation following on the action of God passing into exterior effect.

Reply Obj. 3: Creatures are known to God not by a knowledge derived from the creatures themselves, but by His own essence. Hence it is not necessary that the Word should proceed from creatures, although the Word is expressive of creatures.

Reply Obj. 4: The name of Idea is imposed chiefly to signify relation to creatures; and therefore it is applied in a plural sense to God; and it is not said personally. But the name of Word is imposed chiefly to signify the speaker, and consequently, relation to creatures, inasmuch as God, by understanding Himself, understands every creature; and so there is only one Word in God, and that is a personal one.

Reply Obj. 5: God's knowledge of non-beings and God's Word about non-beings are the same; because the Word of God contains no less than does the knowledge of God, as Augustine says (De Trin. xv, 14). Nevertheless the Word is expressive and operative of beings, but is expressive and manifestive of non-beings. _____________________

QUESTION 35

OF THE IMAGE (In Two Articles)

We next inquire concerning the image: about which there are two points of inquiry:

(1) Whether Image in God is said personally?

(2) Whether this name belongs to the Son alone? _____________________

FIRST ARTICLE [I, Q. 35, Art. 1]

Whether Image in God Is Said Personally?

Objection 1: It would seem that image is not said personally of God. For Augustine (Fulgentius, De Fide ad Petrum i) says, "The Godhead of the Holy Trinity and the Image whereunto man is made are one." Therefore Image is said of God essentially, and not personally.

Obj. 2: Further, Hilary says (De Synod.): "An image is a like species of that which it represents." But species or form is said of God essentially. Therefore so also is Image.

Obj. 3: Further, Image is derived from imitation, which implies "before" and "after." But in the divine persons there is no "before" and "after." Therefore Image cannot be a personal name in God.

On the contrary, Augustine says (De Trin. vii, 1): "What is more absurd than to say that an image is referred to itself?" Therefore the Image in God is a relation, and is thus a personal name.

I answer that, Image includes the idea of similitude. Still, not any kind of similitude suffices for the notion of image, but only similitude of species, or at least of some specific sign. In corporeal things the specific sign consists chiefly in the figure. For we see that the species of different animals are of different figures; but not of different colors. Hence if the color of anything is depicted on a wall, this is not called an image unless the figure is likewise depicted. Further, neither the similitude of species or of figure is enough for an image, which requires also the idea of origin; because, as Augustine says (QQ. lxxxiii, qu. 74): "One egg is not the image of another, because it is not derived from it." Therefore for a true image it is required that one proceeds from another like to it in species, or at least in specific sign. Now whatever imports procession or origin in God, belongs to the persons. Hence the name "Image" is a personal name.

Reply Obj. 1: Image, properly speaking, means whatever proceeds forth in likeness to another. That to the likeness of which anything proceeds, is properly speaking called the exemplar, and is improperly called the image. Nevertheless Augustine (Fulgentius) uses the name of Image in this sense when he says that the divine nature of the Holy Trinity is the Image to whom man was made.

Reply Obj. 2: species, as mentioned by Hilary in the definition of image, means the form derived from one thing to another. In this sense image is said to be the species of anything, as that which is assimilated to anything is called its form, inasmuch as it has a like form.

Reply Obj. 3: Imitation in God does not signify posteriority, but only assimilation. _____________________

SECOND ARTICLE [I, Q. 35, Art. 2]

Whether the Name of Image Is Proper to the Son?

Objection 1: It would seem that the name of Image is not proper to the Son; because, as Damascene says (De Fide Orth. i, 18), "The Holy Ghost is the Image of the Son." Therefore Image does not belong to the Son alone.

Obj. 2: Further, similitude in expression belongs to the nature of an image, as Augustine says (QQ. lxxxiii, qu. 74). But this belongs to the Holy Ghost, Who proceeds from another by way of similitude. Therefore the Holy Ghost is an Image; and so to be Image does not belong to the Son alone.

Obj. 3: Further, man is also called the image of God, according to 1 Cor. 11:7, "The man ought not to cover his head, for he is the image and the glory of God." Therefore Image is not proper to the Son.

On the contrary, Augustine says (De Trin. vi, 2): "The Son alone is the Image of the Father."

I answer that, The Greek Doctors commonly say that the Holy Ghost is the Image of both the Father and of the Son; but the Latin Doctors attribute the name Image to the Son alone. For it is not found in the canonical Scripture except as applied to the Son; as in the words, "Who is the Image of the invisible God, the firstborn of creatures" (Col. 1:15) and again: "Who being the brightness of His glory, and the figure of His substance." (Heb. 1:3).

Some explain this by the fact that the Son agrees with the Father, not in nature only, but also in the notion of principle: whereas the Holy Ghost agrees neither with the Son, nor with the Father in any notion. This, however, does not seem to suffice. Because as it is not by reason of the relations that we consider either equality or inequality in God, as Augustine says (De Trin. v, 6), so neither (by reason thereof do we consider) that similitude which is essential to image. Hence others say that the Holy Ghost cannot be called the Image of the Son, because there cannot be an image of an image; nor of the Father, because again the image must be immediately related to that which it is the image; and the Holy Ghost is related to the Father through the Son; nor again is He the Image of the Father and the Son, because then there would be one image of two; which is impossible. Hence it follows that the Holy Ghost is in no way an Image. But this is no proof: for the Father and the Son are one principle of the Holy Ghost, as we shall explain further on (Q. 36, A. 4). Hence there is nothing to prevent there being one Image of the Father and of the Son, inasmuch as they are one; since even man is one image of the whole Trinity.

Therefore we must explain the matter otherwise by saying that, as the Holy Ghost, although by His procession He receives the nature of the Father, as the Son also receives it, nevertheless is not said to be "born"; so, although He receives the likeness of the Father, He is not called the Image; because the Son proceeds as word, and it is essential to word to be like species with that whence it proceeds; whereas this does not essentially belong to love, although it may belong to that love which is the Holy Ghost, inasmuch as He is the divine love.

Reply Obj. 1: Damascene and the other Greek Doctors commonly employ the term image as meaning a perfect similitude.

Reply Obj. 2: Although the Holy Ghost is like to the Father and the Son, still it does not follow that He is the Image, as above explained.

Reply Obj. 3: The image of a thing may be found in something in two ways. In one way it is found in something of the same specific nature; as the image of the king is found in his son. In another way it is found in something of a different nature, as the king's image on the coin. In the first sense the Son is the Image of the Father; in the second sense man is called the image of God; and therefore in order to express the imperfect character of the divine image in man, man is not simply called the image, but "to the image," whereby is expressed a certain movement of tendency to perfection. But it cannot be said that the Son of God is "to the image," because He is the perfect Image of the Father. _____________________

QUESTION 36

OF THE PERSON OF THE HOLY GHOST (In Four Articles)

We proceed to treat of what belongs to the person of the Holy Ghost, Who is called not only the Holy Ghost, but also the Love and Gift of God. Concerning the name "Holy Ghost" there are four points of inquiry:

(1) Whether this name, "Holy Ghost," is the proper name of one divine Person?

(2) Whether that divine person Who is called the Holy Ghost, proceeds from the Father and the Son?

(3) Whether He proceeds from the Father through the Son?

(4) Whether the Father and the Son are one principle of the Holy Ghost? _____________________

FIRST ARTICLE [I, Q. 36, Art. 1]

Whether This Name "Holy Ghost" Is the Proper Name of One Divine Person?

Objection 1: It would seem that this name, "Holy Ghost," is not the proper name of one divine person. For no name which is common to the three persons is the proper name of any one person. But this name of 'Holy Ghost' [*It should be borne in mind that the word "ghost" is the old English equivalent for the Latin "spiritus,"] whether in the sense of "breath" or "blast," or in the sense of "spirit," as an immaterial substance. Thus, we read in the former sense (Hampole, Psalter x, 7), "The Gost of Storms" [spiritus procellarum], and in the latter "Trubled gost is sacrifice of God" (Prose Psalter, A.D. 1325), and "Oure wrestlynge is . . . against the spiritual wicked gostes of the ayre" (More, "Comfort against Tribulation"); and in our modern expression of "giving up the ghost." As applied to God, and not specially to the third Holy Person, we have an example from Maunder, "Jhesu Criste was the worde and the goste of Good." (See Oxford Dictionary).) is common to the three persons; for Hilary (De Trin. viii) shows that the "Spirit of God" sometimes means the Father, as in the words of Isa. 61:1: "The Spirit of the Lord is upon me;" and sometimes the Son, as when the Son says: "In the Spirit of God I cast out devils" (Matt. 12:28), showing that He cast out devils by His own natural power; and that sometimes it means the Holy Ghost, as in the words of Joel 2:28: "I will pour out of My Spirit over all flesh." Therefore this name 'Holy Ghost' is not the proper name of a divine person.

Obj. 2: Further, the names of the divine persons are relative terms, as Boethius says (De Trin.). But this name "Holy Ghost" is not a relative term. Therefore this name is not the proper name of a divine Person.

Obj. 3: Further, because the Son is the name of a divine Person He cannot be called the Son of this or of that. But the spirit is spoken of as of this or that man, as appears in the words, "The Lord said to Moses, I will take of thy spirit and will give to them" (Num. 11:17) and also "The Spirit of Elias rested upon Eliseus" (4 Kings 2:15). Therefore "Holy Ghost" does not seem to be the proper name of a divine Person.

On the contrary, It is said (1 John 5:7): "There are three who bear witness in heaven, the Father, the Word, and the Holy Ghost." As Augustine says (De Trin. vii, 4): "When we ask, Three what? we say, Three persons." Therefore the Holy Ghost is the name of a divine person.

I answer that, While there are two processions in God, one of these, the procession of love, has no proper name of its own, as stated above (Q. 27, A. 4, ad 3). Hence the relations also which follow from this procession are without a name (Q. 28, A. 4): for which reason the Person proceeding in that manner has not a proper name. But as some names are accommodated by the usual mode of speaking to signify the aforesaid relations, as when we use the names of procession and spiration, which in the strict sense more fittingly signify the notional acts than the relations; so to signify the divine Person, Who proceeds by way of love, this name "Holy Ghost" is by the use of scriptural speech accommodated to Him. The appropriateness of this name may be shown in two ways. Firstly, from the fact that the person who is called "Holy Ghost" has something in common with the other Persons. For, as Augustine says (De Trin. xv, 17; v, 11), "Because the Holy Ghost is common to both, He Himself is called that properly which both are called in common. For the Father also is a spirit, and the Son is a spirit; and the Father is holy, and the Son is holy." Secondly, from the proper signification of the name. For the name spirit in things corporeal seems to signify impulse and motion; for we call the breath and the wind by the term spirit. Now it is a property of love to move and impel the will of the lover towards the object loved. Further, holiness is attributed to whatever is ordered to God. Therefore because the divine person proceeds by way of the love whereby God is loved, that person is most properly named "The Holy Ghost."

Reply Obj. 1: The expression Holy Spirit, if taken as two words, is applicable to the whole Trinity: because by 'spirit' the immateriality of the divine substance is signified; for corporeal spirit is invisible, and has but little matter; hence we apply this term to all immaterial and invisible substances. And by adding the word "holy" we signify the purity of divine goodness. But if Holy Spirit be taken as one word, it is thus that the expression, in the usage of the Church, is accommodated to signify one of the three persons, the one who proceeds by way of love, for the reason above explained.

Reply Obj. 2: Although this name "Holy Ghost" does not indicate a relation, still it takes the place of a relative term, inasmuch as it is accommodated to signify a Person distinct from the others by relation only. Yet this name may be understood as including a relation, if we understand the Holy Spirit as being breathed [spiratus].

Reply Obj. 3: In the name Son we understand that relation only which is of something from a principle, in regard to that principle: but in the name "Father" we understand the relation of principle; and likewise in the name of Spirit inasmuch as it implies a moving power. But to no creature does it belong to be a principle as regards a divine person; but rather the reverse. Therefore we can say "our Father," and "our Spirit"; but we cannot say "our Son." _____________________

SECOND ARTICLE [I, Q. 36, Art. 2]

Whether the Holy Ghost Proceeds from the Son?

Objection 1: It would seem that the Holy Ghost does not proceed from the Son. For as Dionysius says (Div. Nom. i): "We must not dare to say anything concerning the substantial Divinity except what has been divinely expressed to us by the sacred oracles." But in the Sacred Scripture we are not told that the Holy Ghost proceeds from the Son; but only that He proceeds from the Father, as appears from John 15:26: "The Spirit of truth, Who proceeds from the Father." Therefore the Holy Ghost does not proceed from the Son.

Obj. 2: Further, In the creed of the council of Constantinople (Can. vii) we read: "We believe in the Holy Ghost, the Lord and Life-giver, who proceeds from the Father; with the Father and the Son to be adored and glorified." Therefore it should not be added in our Creed that the Holy Ghost proceeds from the Son; and those who added such a thing appear to be worthy of anathema.

Obj. 3: Further, Damascene says (De Fide Orth. i): "We say that the Holy Ghost is from the Father, and we name Him the spirit of the Father; but we do not say that the Holy Ghost is from the Son, yet we name Him the Spirit of the Son." Therefore the Holy Ghost does not proceed from the Son.

Obj. 4: Further, Nothing proceeds from that wherein it rests. But the Holy Ghost rests in the Son; for it is said in the legend of St. Andrew: "Peace be to you and to all who believe in the one God the Father, and in His only Son our Lord Jesus Christ, and in the one Holy Ghost proceeding from the Father, and abiding in the Son." Therefore the Holy Ghost does not proceed from the Son.

Obj. 5: Further, the Son proceeds as the Word. But our breath [spiritus] does not seem to proceed in ourselves from our word. Therefore the Holy Ghost does not proceed from the Son.

Obj. 6: Further, the Holy Ghost proceeds perfectly from the Father. Therefore it is superfluous to say that He proceeds from the Son.

Obj. 7: Further "the actual and the possible do not differ in things perpetual" (Phys. iii, text 32), and much less so in God. But it is possible for the Holy Ghost to be distinguished from the Son, even if He did not proceed from Him. For Anselm says (De Process. Spir. Sancti, ii): "The Son and the Holy Ghost have their Being from the Father; but each in a different way; one by Birth, the other by Procession, so that they are thus distinct from one another." And further on he says: "For even if for no other reason were the Son and the Holy Ghost distinct, this alone would suffice." Therefore the Holy Spirit is distinct from the Son, without proceeding from Him.

On the contrary, Athanasius says: "The Holy Ghost is from the Father and the Son; not made, nor created, nor begotten, but proceeding."

I answer that, It must be said that the Holy Ghost is from the Son. For if He were not from Him, He could in no wise be personally distinguished from Him; as appears from what has been said above (Q. 28, A. 3; Q. 30, A. 2). For it cannot be said that the divine Persons are distinguished from each other in any absolute sense; for it would follow that there would not be one essence of the three persons: since everything that is spoken of God in an absolute sense, belongs to the unity of essence. Therefore it must be said that the divine persons are distinguished from each other only by the relations. Now the relations cannot distinguish the persons except forasmuch as they are opposite relations; which appears from the fact that the Father has two relations, by one of which He is related to the Son, and by the other to the Holy Ghost; but these are not opposite relations, and therefore they do not make two persons, but belong only to the one person of the Father. If therefore in the Son and the Holy Ghost there were two relations only, whereby each of them were related to the Father, these relations would not be opposite to each other, as neither would be the two relations whereby the Father is related to them. Hence, as the person of the Father is one, it would follow that the person of the Son and of the Holy Ghost would be one, having two relations opposed to the two relations of the Father. But this is heretical since it destroys the Faith in the Trinity. Therefore the Son and the Holy Ghost must be related to each other by opposite relations. Now there cannot be in God any relations opposed to each other, except relations of origin, as proved above (Q. 28, A. 4). And opposite relations of origin are to be understood as of a "principle," and of what is "from the principle." Therefore we must conclude that it is necessary to say that either the Son is from the Holy Ghost; which no one says; or that the Holy Ghost is from the Son, as we confess.

Furthermore, the order of the procession of each one agrees with this conclusion. For it was said above (Q. 27, AA. 2, 4; Q. 28, A. 4), that the Son proceeds by the way of the intellect as Word, and the Holy Ghost by way of the will as Love. Now love must proceed from a word. For we do not love anything unless we apprehend it by a mental conception. Hence also in this way it is manifest that the Holy Ghost proceeds from the Son.

We derive a knowledge of the same truth from the very order of nature itself. For we nowhere find that several things proceed from one without order except in those which differ only by their matter; as for instance one smith produces many knives distinct from each other materially, with no order to each other; whereas in things in which there is not only a material distinction we always find that some order exists in the multitude produced. Hence also in the order of creatures produced, the beauty of the divine wisdom is displayed. So if from the one Person of the Father, two persons proceed, the Son and the Holy Ghost, there must be some order between them. Nor can any other be assigned except the order of their nature, whereby one is from the other. Therefore it cannot be said that the Son and the Holy Ghost proceed from the Father in such a way as that neither of them proceeds from the other, unless we admit in them a material distinction; which is impossible.

Hence also the Greeks themselves recognize that the procession of the Holy Ghost has some order to the Son. For they grant that the Holy Ghost is the Spirit "of the Son"; and that He is from the Father "through the Son." Some of them are said also to concede that "He is from the Son"; or that "He flows from the Son," but not that He proceeds; which seems to come from ignorance or obstinacy. For a just consideration of the truth will convince anyone that the word procession is the one most commonly applied to all that denotes origin of any kind. For we use the term to describe any kind of origin; as when we say that a line proceeds from a point, a ray from the sun, a stream from a source, and likewise in everything else. Hence, granted that the Holy Ghost originates in any way from the Son, we can conclude that the Holy Ghost proceeds from the Son.

Reply Obj. 1: We ought not to say about God anything which is not found in Holy Scripture either explicitly or implicitly. But although we do not find it verbally expressed in Holy Scripture that the Holy Ghost proceeds from the Son, still we do find it in the sense of Scripture, especially where the Son says, speaking of the Holy Ghost, "He will glorify Me, because He shall receive of Mine" (John 16:14). It is also a rule of Holy Scripture that whatever is said of the Father, applies to the Son, although there be added an exclusive term; except only as regards what belongs to the opposite relations, whereby the Father and the Son are distinguished from each other. For when the Lord says, "No one knoweth the Son, but the Father," the idea of the Son knowing Himself is not excluded. So therefore when we say that the Holy Ghost proceeds from the Father, even though it be added that He proceeds from the Father alone, the Son would not thereby be at all excluded; because as regards being the principle of the Holy Ghost, the Father and the Son are not opposed to each other, but only as regards the fact that one is the Father, and the other is the Son.

Reply Obj. 2: In every council of the Church a symbol of faith has been drawn up to meet some prevalent error condemned in the council at that time. Hence subsequent councils are not to be described as making a new symbol of faith; but what was implicitly contained in the first symbol was explained by some addition directed against rising heresies. Hence in the decision of the council of Chalcedon it is declared that those who were congregated together in the council of Constantinople, handed down the doctrine about the Holy Ghost, not implying that there was anything wanting in the doctrine of their predecessors who had gathered together at Nicaea, but explaining what those fathers had understood of the matter. Therefore, because at the time of the ancient councils the error of those who said that the Holy Ghost did not proceed from the Son had not arisen, it was not necessary to make any explicit declaration on that point; whereas, later on, when certain errors rose up, another council [*Council of Rome, under Pope Damasus] assembled in the west, the matter was explicitly defined by the authority of the Roman Pontiff, by whose authority also the ancient councils were summoned and confirmed. Nevertheless the truth was contained implicitly in the belief that the Holy Ghost proceeds from the Father.

Reply Obj. 3: The Nestorians were the first to introduce the error that the Holy Ghost did not proceed from the Son, as appears in a Nestorian creed condemned in the council of Ephesus. This error was embraced by Theodoric the Nestorian, and several others after him, among whom was also Damascene. Hence, in that point his opinion is not to be held. Although, too, it has been asserted by some that while Damascene did not confess that the Holy Ghost was from the Son, neither do those words of his express a denial thereof.

Reply Obj. 4: When the Holy Ghost is said to rest or abide in the Son, it does not mean that He does not proceed from Him; for the Son also is said to abide in the Father, although He proceeds from the Father. Also the Holy Ghost is said to rest in the Son as the love of the lover abides in the beloved; or in reference to the human nature of Christ, by reason of what is written: "On whom thou shalt see the Spirit descending and remaining upon Him, He it is who baptizes" (John 1:33).

Reply Obj. 5: The Word in God is not taken after the similitude of the vocal word, whence the breath [spiritus] does not proceed; for it would then be only metaphorical; but after the similitude of the mental word, whence proceeds love.

Reply Obj. 6: For the reason that the Holy Ghost proceeds from the Father perfectly, not only is it not superfluous to say He proceeds from the Son, but rather it is absolutely necessary. Forasmuch as one power belongs to the Father and the Son; and because whatever is from the Father, must be from the Son unless it be opposed to the property of filiation; for the Son is not from Himself, although He is from the Father.

Reply Obj. 7: The Holy Ghost is distinguished from the Son, inasmuch as the origin of one is distinguished from the origin of the other; but the difference itself of origin comes from the fact that the Son is only from the Father, whereas the Holy Ghost is from the Father and the Son; for otherwise the processions would not be distinguished from each other, as explained above, and in Q. 27. _____________________

THIRD ARTICLE [I, Q. 36, Art. 3]

Whether the Holy Ghost Proceeds from the Father Through the Son?

Objection 1: It would seem that the Holy Ghost does not proceed from the Father through the Son. For whatever proceeds from one through another, does not proceed immediately. Therefore, if the Holy Ghost proceeds from the Father through the Son, He does not proceed immediately; which seems to be unfitting.

Obj. 2: Further, if the Holy Ghost proceeds from the Father through the Son, He does not proceed from the Son, except on account of the Father. But "whatever causes a thing to be such is yet more so." Therefore He proceeds more from the Father than from the Son.

Obj. 3: Further, the Son has His being by generation. Therefore if the Holy Ghost is from the Father through the Son, it follows that the Son is first generated and afterwards the Holy Ghost proceeds; and thus the procession of the Holy Ghost is not eternal, which is heretical.

Obj. 4: Further, when anyone acts through another, the same may be said conversely. For as we say that the king acts through the bailiff, so it can be said conversely that the bailiff acts through the king. But we can never say that the Son spirates the Holy Ghost through the Father. Therefore it can never be said that the Father spirates the Holy Ghost through the Son.

On the contrary, Hilary says (De Trin. xii): "Keep me, I pray, in this expression of my faith, that I may ever possess the Father--namely Thyself: that I may adore Thy Son together with Thee: and that I may deserve Thy Holy Spirit, who is through Thy Only Begotten."

I answer that, Whenever one is said to act through another, this preposition "through" points out, in what is covered by it, some cause or principle of that act. But since action is a mean between the agent and the thing done, sometimes that which is covered by the preposition "through" is the cause of the action, as proceeding from the agent; and in that case it is the cause of why the agent acts, whether it be a final cause or a formal cause, whether it be effective or motive. It is a final cause when we say, for instance, that the artisan works through love of gain. It is a formal cause when we say that he works through his art. It is a motive cause when we say that he works through the command of another. Sometimes, however, that which is covered by this preposition "through" is the cause of the action regarded as terminated in the thing done; as, for instance, when we say, the artisan acts through the mallet, for this does not mean that the mallet is the cause why the artisan acts, but that it is the cause why the thing made proceeds from the artisan, and that it has even this effect from the artisan. This is why it is sometimes said that this preposition "through" sometimes denotes direct authority, as when we say, the king works through the bailiff; and sometimes indirect authority, as when we say, the bailiff works through the king.

Therefore, because the Son receives from the Father that the Holy Ghost proceeds from Him, it can be said that the Father spirates the Holy Ghost through the Son, or that the Holy Ghost proceeds from the Father through the Son, which has the same meaning.

Reply Obj. 1: In every action two things are to be considered, the suppositum acting, and the power whereby it acts; as, for instance, fire heats through heat. So if we consider in the Father and the Son the power whereby they spirate the Holy Ghost, there is no mean, for this is one and the same power. But if we consider the persons themselves spirating, then, as the Holy Ghost proceeds both from the Father and from the Son, the Holy Ghost proceeds from the Father immediately, as from Him, and mediately, as from the Son; and thus He is said to proceed from the Father through the Son. So also did Abel proceed immediately from Adam, inasmuch as Adam was his father; and mediately, as Eve was his mother, who proceeded from Adam; although, indeed, this example of a material procession is inept to signify the immaterial procession of the divine persons.

Reply Obj. 2: If the Son received from the Father a numerically distinct power for the spiration of the Holy Ghost, it would follow that He would be a secondary and instrumental cause; and thus the Holy Ghost would proceed more from the Father than from the Son; whereas, on the contrary, the same spirative power belongs to the Father and to the Son; and therefore the Holy Ghost proceeds equally from both, although sometimes He is said to proceed principally or properly from the Father, because the Son has this power from the Father.

Reply Obj. 3: As the begetting of the Son is co-eternal with the begetter (and hence the Father does not exist before begetting the Son), so the procession of the Holy Ghost is co-eternal with His principle. Hence, the Son was not begotten before the Holy Ghost proceeded; but each of the operations is eternal.

Reply Obj. 4: When anyone is said to work through anything, the converse proposition is not always true. For we do not say that the mallet works through the carpenter; whereas we can say that the bailiff acts through the king, because it is the bailiff's place to act, since he is master of his own act, but it is not the mallet's place to act, but only to be made to act, and hence it is used only as an instrument. The bailiff is, however, said to act through the king, although this preposition "through" denotes a medium, for the more a suppositum is prior in action, so much the more is its power immediate as regards the effect, inasmuch as the power of the first cause joins the second cause to its effect. Hence also first principles are said to be immediate in the demonstrative sciences. Therefore, so far as the bailiff is a medium according to the order of the subject's acting, the king is said to work through the bailiff; but according to the order of powers, the bailiff is said to act through the king, forasmuch as the power of the king gives the bailiff's action its effect. Now there is no order of power between Father and Son, but only order of 'supposita'; and hence we say that the Father spirates through the Son; and not conversely. _____________________

FOURTH ARTICLE [I, Q. 36, Art. 4]

Whether the Father and the Son Are One Principle of the Holy Ghost?

Objection 1: It would seem that the Father and the Son are not one principle of the Holy Ghost. For the Holy Ghost does not proceed from the Father and the Son as they are one; not as they are one in nature, for the Holy Ghost would in that way proceed from Himself, as He is one in nature with Them; nor again inasmuch as they are united in any one property, for it is clear that one property cannot belong to two subjects. Therefore the Holy Ghost proceeds from the Father and the Son as distinct from one another. Therefore the Father and the Son are not one principle of the Holy Ghost.

Obj. 2: Further, in this proposition "the Father and the Son are one principle of the Holy Ghost," we do not designate personal unity, because in that case the Father and the Son would be one person; nor again do we designate the unity of property, because if one property were the reason of the Father and the Son being one principle of the Holy Ghost, similarly, on account of His two properties, the Father would be two principles of the Son and of the Holy Ghost, which cannot be admitted. Therefore the Father and the Son are not one principle of the Holy Ghost.

Obj. 3: Further, the Son is not one with the Father more than is the Holy Ghost. But the Holy Ghost and the Father are not one principle as regards any other divine person. Therefore neither are the Father and the Son.

Obj. 4: Further, if the Father and the Son are one principle of the Holy Ghost, this one is either the Father or it is not the Father. But we cannot assert either of these positions because if the one is the Father, it follows that the Son is the Father; and if the one is not the Father, it follows that the Father is not the Father. Therefore we cannot say that the Father and the Son are one principle of the Holy Ghost.

Obj. 5: Further, if the Father and the Son are one principle of the Holy Ghost, it seems necessary to say, conversely, that the one principle of the Holy Ghost is the Father and the Son. But this seems to be false; for this word "principle" stands either for the person of the Father, or for the person of the Son; and in either sense it is false. Therefore this proposition also is false, that the Father and the Son are one principle of the Holy Ghost.

Obj. 6: Further, unity in substance makes identity. So if the Father and the Son are the one principle of the Holy Ghost, it follows that they are the same principle; which is denied by many. Therefore we cannot grant that the Father and the Son are one principle of the Holy Ghost.

Obj. 7: Further, the Father, Son and Holy Ghost are called one Creator, because they are the one principle of the creature. But the Father and the Son are not one, but two Spirators, as many assert; and this agrees also with what Hilary says (De Trin. ii) that "the Holy Ghost is to be confessed as proceeding from Father and Son as authors." Therefore the Father and the Son are not one principle of the Holy Ghost.

On the contrary, Augustine says (De Trin. v, 14) that the Father and the Son are not two principles, but one principle of the Holy Ghost.

I answer that, The Father and the Son are in everything one, wherever there is no distinction between them of opposite relation. Hence since there is no relative opposition between them as the principle of the Holy Ghost it follows that the Father and the Son are one principle of the Holy Ghost.

Some, however, assert that this proposition is incorrect: "The Father and the Son are one principle of the Holy Ghost," because, they declare, since the word "principle" in the singular number does not signify "person," but "property," it must be taken as an adjective; and forasmuch as an adjective cannot be modified by another adjective, it cannot properly be said that the Father and the Son are one principle of the Holy Ghost unless one be taken as an adverb, so that the meaning should be: They are one principle--that is, in one and the same way. But then it might be equally right to say that the Father is two principles of the Son and of the Holy Ghost--namely, in two ways. Therefore, we must say that, although this word "principle" signifies a property, it does so after the manner of a substantive, as do the words "father" and "son" even in things created. Hence it takes its number from the form it signifies, like other substantives. Therefore, as the Father and the Son are one God, by reason of the unity of the form that is signified by this word "God"; so they are one principle of the Holy Ghost by reason of the unity of the property that is signified in this word "principle."

Reply Obj. 1: If we consider the spirative power, the Holy Ghost proceeds from the Father and the Son as they are one in the spirative power, which in a certain way signifies the nature with the property, as we shall see later (ad 7). Nor is there any reason against one property being in two supposita that possess one common nature. But if we consider the supposita of the spiration, then we may say that the Holy Ghost proceeds from the Father and the Son, as distinct; for He proceeds from them as the unitive love of both.

Reply Obj. 2: In the proposition "the Father and the Son are one principle of the Holy Ghost," one property is designated which is the form signified by the term. It does not thence follow that by reason of the several properties the Father can be called several principles, for this would imply in Him a plurality of subjects.

Reply Obj. 3: It is not by reason of relative properties that we speak of similitude or dissimilitude in God, but by reason of the essence. Hence, as the Father is not more like to Himself than He is to the Son; so likewise neither is the Son more like to the Father than is the Holy Ghost.

Reply Obj. 4: These two propositions, "The Father and the Son are one principle which is the Father," or, "one principle which is not the Father," are not mutually contradictory; and hence it is not necessary to assert one or other of them. For when we say the Father and the Son are one principle, this word "principle" has not determinate supposition but rather it stands indeterminately for two persons together. Hence there is a fallacy of "figure of speech" as the argument concludes from the indeterminate to the determinate.

Reply Obj. 5: This proposition is also true:--The one principle of the Holy Ghost is the Father and the Son; because the word "principle" does not stand for one person only, but indistinctly for the two persons as above explained.

Reply Obj. 6: There is no reason against saying that the Father and the Son are the same principle, because the word "principle" stands confusedly and indistinctly for the two Persons together.

Reply Obj. 7: Some say that although the Father and the Son are one principle of the Holy Ghost, there are two spirators, by reason of the distinction of supposita, as also there are two spirating, because acts refer to subjects. Yet this does not hold good as to the name "Creator"; because the Holy Ghost proceeds from the Father and the Son as from two distinct persons, as above explained; whereas the creature proceeds from the three persons not as distinct persons, but as united in essence. It seems, however, better to say that because spirating is an adjective, and spirator a substantive, we can say that the Father and the Son are two spirating, by reason of the plurality of the supposita but not two spirators by reason of the one spiration. For adjectival words derive their number from the supposita but substantives from themselves, according to the form signified. As to what Hilary says, that "the Holy Ghost is from the Father and the Son as His authors," this is to be explained in the sense that the substantive here stands for the adjective. _____________________

QUESTION 37

OF THE NAME OF THE HOLY GHOST--LOVE (In Two Articles)

We now inquire concerning the name "Love," on which arise two points of inquiry:

(1) Whether it is the proper name of the Holy Ghost?

(2) Whether the Father and the Son love each other by the Holy Ghost? _____________________

FIRST ARTICLE [I, Q. 37, Art. 2]

Whether "Love" Is the Proper Name of the Holy Ghost?

Objection 1: It would seem that "Love" is not the proper name of the Holy Ghost. For Augustine says (De Trin. xv, 17): "As the Father, Son and Holy Ghost are called Wisdom, and are not three Wisdoms, but one; I know not why the Father, Son and Holy Ghost should not be called Charity, and all together one Charity." But no name which is predicated in the singular of each person and of all together, is a proper name of a person. Therefore this name, "Love," is not the proper name of the Holy Ghost.

Obj. 2: Further, the Holy Ghost is a subsisting person, but love is not used to signify a subsisting person, but rather an action passing from the lover to the beloved. Therefore Love is not the proper name of the Holy Ghost.

Obj. 3: Further, Love is the bond between lovers, for as Dionysius says (Div. Nom. iv): "Love is a unitive force." But a bond is a medium between what it joins together, not something proceeding from them. Therefore, since the Holy Ghost proceeds from the Father and the Son, as was shown above (Q. 36, A. 2), it seems that He is not the Love or bond of the Father and the Son.

Obj. 4: Further, Love belongs to every lover. But the Holy Ghost is a lover: therefore He has love. So if the Holy Ghost is Love, He must be love of love, and spirit from spirit; which is not admissible.

On the contrary, Gregory says (Hom. xxx, in Pentecost.): "The Holy Ghost Himself is Love."

I answer that, The name Love in God can be taken essentially and personally. If taken personally it is the proper name of the Holy Ghost; as Word is the proper name of the Son.

To see this we must know that since as shown above (Q. 27, AA. 2, 3, 4, 5), there are two processions in God, one by way of the intellect, which is the procession of the Word, and another by way of the will, which is the procession of Love; forasmuch as the former is the more known to us, we have been able to apply more suitable names to express our various considerations as regards that procession, but not as regards the procession of the will. Hence, we are obliged to employ circumlocution as regards the person Who proceeds, and the relations following from this procession which are called "procession" and "spiration," as stated above (Q. 27, A. 4, ad 3), and yet express the origin rather than the relation in the strict sense of the term. Nevertheless we must consider them in respect of each procession simply. For as when a thing is understood by anyone, there results in the one who understands a conception of the object understood, which conception we call word; so when anyone loves an object, a certain impression results, so to speak, of the thing loved in the affection of the lover; by reason of which the object loved is said to be in the lover; as also the thing understood is in the one who understands; so that when anyone understands and loves himself he is in himself, not only by real identity, but also as the object understood is in the one who understands, and the thing loved is in the lover. As regards the intellect, however, words have been found to describe the mutual relation of the one who understands the object understood, as appears in the word "to understand"; and other words are used to express the procession of the intellectual conception--namely, "to speak," and "word." Hence in God, "to understand" is applied only to the essence; because it does not import relation to the Word that proceeds; whereas "Word" is said personally, because it signifies what proceeds; and the term "to speak" is a notional term as importing the relation of the principle of the Word to the Word Himself. On the other hand, on the part of the will, with the exception of the words "dilection" and "love," which express the relation of the lover to the object loved, there are no other terms in use, which express the relation of the impression or affection of the object loved, produced in the lover by fact that he loves--to the principle of that impression, or "vice versa." And therefore, on account of the poverty of our vocabulary, we express these relations by the words "love" and "dilection": just as if we were to call the Word "intelligence conceived," or "wisdom begotten."

It follows that so far as love means only the relation of the lover to the object loved, "love" and "to love" are said of the essence, as "understanding" and "to understand"; but, on the other hand, so far as these words are used to express the relation to its principle, of what proceeds by way of love, and "vice versa," so that by "love" is understood the "love proceeding," and by "to love" is understood "the spiration of the love proceeding," in that sense "love" is the name of the person and "to love" is a notional term, as "to speak" and "to beget."

Reply Obj. 1: Augustine is there speaking of charity as it means the divine essence, as was said above (here and Q. 24, A. 2, ad 4).

Reply Obj. 2: Although to understand, and to will, and to love signify actions passing on to their objects, nevertheless they are actions that remain in the agents, as stated above (Q. 14, A. 4), yet in such a way that in the agent itself they import a certain relation to their object. Hence, love also in ourselves is something that abides in the lover, and the word of the heart is something abiding in the speaker; yet with a relation to the thing expressed by word, or loved. But in God, in whom there is nothing accidental, there is more than this; because both Word and Love are subsistent. Therefore, when we say that the Holy Ghost is the Love of the Father for the Son, or for something else; we do not mean anything that passes into another, but only the relation of love to the beloved; as also in the Word is imported the relation of the Word to the thing expressed by the Word.

Reply Obj. 3: The Holy Ghost is said to be the bond of the Father and Son, inasmuch as He is Love; because, since the Father loves Himself and the Son with one Love, and conversely, there is expressed in the Holy Ghost, as Love, the relation of the Father to the Son, and conversely, as that of the lover to the beloved. But from the fact that the Father and the Son mutually love one another, it necessarily follows that this mutual Love, the Holy Ghost, proceeds from both. As regards origin, therefore, the Holy Ghost is not the medium, but the third person in the Trinity; whereas as regards the aforesaid relation He is the bond between the two persons, as proceeding from both.

Reply Obj. 4: As it does not belong to the Son, though He understands, to produce a word, for it belongs to Him to understand as the word proceeding; so in like manner, although the Holy Ghost loves, taking Love as an essential term, still it does not belong to Him to spirate love, which is to take love as a notional term; because He loves essentially as love proceeding; but not as the one whence love proceeds. _____________________

SECOND ARTICLE [I, Q. 37, Art. 2]

Whether the Father and the Son Love Each Other by the Holy Ghost?

Objection 1: It would seem that the Father and the Son do not love each other by the Holy Ghost. For Augustine (De Trin. vii, 1) proves that the Father is not wise by the Wisdom begotten. But as the Son is Wisdom begotten, so the Holy Ghost is the Love proceeding, as explained above (Q. 27, A. 3). Therefore the Father and the Son do not love Themselves by the Love proceeding, which is the Holy Ghost.

Obj. 2: Further, in the proposition, "The Father and the Son love each other by the Holy Ghost," this word "love" is to be taken either essentially or notionally. But it cannot be true if taken essentially, because in the same way we might say that "the Father understands by the Son"; nor, again, if it is taken notionally, for then, in like manner, it might be said that "the Father and the Son spirate by the Holy Ghost," or that "the Father generates by the Son." Therefore in no way is this proposition true: "The Father and the Son love each other by the Holy Ghost."

Obj. 3: Further, by the same love the Father loves the Son, and Himself, and us. But the Father does not love Himself by the Holy Ghost; for no notional act is reflected back on the principle of the act; since it cannot be said that the "Father begets Himself," or that "He spirates Himself." Therefore, neither can it be said that "He loves Himself by the Holy Ghost," if "to love" is taken in a notional sense. Again, the love wherewith He loves us is not the Holy Ghost; because it imports a relation to creatures, and this belongs to the essence. Therefore this also is false: "The Father loves the Son by the Holy Ghost."

On the contrary, Augustine says (De Trin. vi, 5): "The Holy Ghost is He whereby the Begotten is loved by the one begetting and loves His Begetter."

I answer that, A difficulty about this question is objected to the effect that when we say, "the Father loves the Son by the Holy Ghost," since the ablative is construed as denoting a cause, it seems to mean that the Holy Ghost is the principle of love to the Father and the Son; which cannot be admitted.

In view of this difficulty some have held that it is false, that "the Father and the Son love each other by the Holy Ghost"; and they add that it was retracted by Augustine when he retracted its equivalent to the effect that "the Father is wise by the Wisdom begotten." Others say that the proposition is inaccurate and ought to be expounded, as that "the Father loves the Son by the Holy Ghost"--that is, "by His essential Love," which is appropriated to the Holy Ghost. Others further say that this ablative should be construed as importing a sign, so that it means, "the Holy Ghost is the sign that the Father loves the Son"; inasmuch as the Holy Ghost proceeds from them both, as Love. Others, again, say that this ablative must be construed as importing the relation of formal cause, because the Holy Ghost is the love whereby the Father and the Son formally love each other. Others, again, say that it should be construed as importing the relation of a formal effect; and these approach nearer to the truth.

To make the matter clear, we must consider that since a thing is commonly denominated from its forms, as "white" from whiteness, and "man" from humanity; everything whence anything is denominated, in this particular respect stands to that thing in the relation of form. So when I say, "this man is clothed with a garment," the ablative is to be construed as having relation to the formal cause, although the garment is not the form. Now it may happen that a thing may be denominated from that which proceeds from it, not only as an agent is from its action, but also as from the term itself of the action--that is, the effect, when the effect itself is included in the idea of the action. For we say that fire warms by heating, although heating is not the heat which is the form of the fire, but is an action proceeding from the fire; and we say that a tree flowers with the flower, although the flower is not the tree's form, but is the effect proceeding from the form. In this way, therefore, we must say that since in God "to love" is taken in two ways, essentially and notionally, when it is taken essentially, it means that the Father and the Son love each other not by the Holy Ghost, but by their essence. Hence Augustine says (De Trin. xv, 7): "Who dares to say that the Father loves neither Himself, nor the Son, nor the Holy Ghost, except by the Holy Ghost?" The opinions first quoted are to be taken in this sense. But when the term Love is taken in a notional sense it means nothing else than "to spirate love"; just as to speak is to produce a word, and to flower is to produce flowers. As therefore we say that a tree flowers by its flower, so do we say that the Father, by the Word or the Son, speaks Himself, and His creatures; and that the Father and the Son love each other and us, by the Holy Ghost, or by Love proceeding.

Reply Obj. 1: To be wise or intelligent is taken only essentially in God; therefore we cannot say that "the Father is wise or intelligent by the Son." But to love is taken not only essentially, but also in a notional sense; and in this way, we can say that the Father and the Son love each other by the Holy Ghost, as was above explained.

Reply Obj. 2: When the idea of an action includes a determined effect, the principle of the action may be denominated both from the action, and from the effect; so we can say, for instance, that a tree flowers by its flowering and by its flower. When, however, the idea of an action does not include a determined effect, then in that case, the principle of the action cannot be denominated from the effect, but only from the action. For we do not say that the tree produces the flower by the flower, but by the production of the flower. So when we say, "spirates" or "begets," this imports only a notional act. Hence we cannot say that the Father spirates by the Holy Ghost, or begets by the Son. But we can say that the Father speaks by the Word, as by the Person proceeding, "and speaks by the speaking," as by a notional act; forasmuch as "to speak" imports a determinate person proceeding; since "to speak" means to produce a word. Likewise to love, taken in a notional sense, means to produce love; and so it can be said that the Father loves the Son by the Holy Ghost, as by the person proceeding, and by Love itself as a notional act.

Reply Obj. 3: The Father loves not only the Son, but also Himself and us, by the Holy Ghost; because, as above explained, to love, taken in a notional sense, not only imports the production of a divine person, but also the person produced, by way of love, which has relation to the object loved. Hence, as the Father speaks Himself and every creature by His begotten Word, inasmuch as the Word "begotten" adequately represents the Father and every creature; so He loves Himself and every creature by the Holy Ghost, inasmuch as the Holy Ghost proceeds as the love of the primal goodness whereby the Father loves Himself and every creature. Thus it is evident that relation to the creature is implied both in the Word and in the proceeding Love, as it were in a secondary way, inasmuch as the divine truth and goodness are a principle of understanding and loving all creatures. _____________________

QUESTION 38

OF THE NAME OF THE HOLY GHOST, AS GIFT (In Two Articles)

There now follows the consideration of the Gift; concerning which there are two points of inquiry:

(1) Whether "Gift" can be a personal name?

(2) Whether it is the proper name of the Holy Ghost? _____________________

FIRST ARTICLE [I, Q. 38, Art. 1]

Whether "Gift" Is a Personal Name?

Objection 1: It would seem that "Gift" is not a personal name. For every personal name imports a distinction in God. But the name of "Gift" does not import a distinction in God; for Augustine says (De Trin. xv, 19): that "the Holy Ghost is so given as God's Gift, that He also gives Himself as God." Therefore "Gift" is not a personal name.

Obj. 2: Further, no personal name belongs to the divine essence. But the divine essence is the Gift which the Father gives to the Son, as Hilary says (De Trin. ix). Therefore "Gift" is not a personal name.

Obj. 3: Further, according to Damascene (De Fide Orth. iv, 19) there is no subjection nor service in the divine persons. But gift implies a subjection both as regards him to whom it is given, and as regards him by whom it is given. Therefore "Gift" is not a personal name.

Obj. 4: Further, "Gift" imports relation to the creature, and it thus seems to be said of God in time. But personal names are said of God from eternity; as "Father," and "Son." Therefore "Gift" is not a personal name.

On the contrary, Augustine says (De Trin. xv, 19): "As the body of flesh is nothing but flesh; so the gift of the Holy Ghost is nothing but the Holy Ghost." But the Holy Ghost is a personal name; so also therefore is "Gift."

I answer that, The word "gift" imports an aptitude for being given. And what is given has an aptitude or relation both to the giver and to that to which it is given. For it would not be given by anyone, unless it was his to give; and it is given to someone to be his. Now a divine person is said to belong to another, either by origin, as the Son belongs to the Father; or as possessed by another. But we are said to possess what we can freely use or enjoy as we please: and in this way a divine person cannot be possessed, except by a rational creature united to God. Other creatures can be moved by a divine person, not, however, in such a way as to be able to enjoy the divine person, and to use the effect thereof. The rational creature does sometimes attain thereto; as when it is made partaker of the divine Word and of the Love proceeding, so as freely to know God truly and to love God rightly. Hence the rational creature alone can possess the divine person. Nevertheless in order that it may possess Him in this manner, its own power avails nothing: hence this must be given it from above; for that is said to be given to us which we have from another source. Thus a divine person can "be given," and can be a "gift."

Reply Obj. 1: The name "Gift" imports a personal distinction, in so far as gift imports something belonging to another through its origin. Nevertheless, the Holy Ghost gives Himself, inasmuch as He is His own, and can use or rather enjoy Himself; as also a free man belongs to himself. And as Augustine says (In Joan. Tract. xxix): "What is more yours than yourself?" Or we might say, and more fittingly, that a gift must belong in a way to the giver. But the phrase, "this is this one's," can be understood in several senses. In one way it means identity, as Augustine says (In Joan. Tract. xxix); and in that sense "gift" is the same as "the giver," but not the same as the one to whom it is given. The Holy Ghost gives Himself in that sense. In another sense, a thing is another's as a possession, or as a slave; and in that sense gift is essentially distinct from the giver; and the gift of God so taken is a created thing. In a third sense "this is this one's" through its origin only; and in this sense the Son is the Father's; and the Holy Ghost belongs to both. Therefore, so far as gift in this way signifies the possession of the giver, it is personally distinguished from the giver, and is a personal name.

Reply Obj. 2: The divine essence is the Father's gift in the first sense, as being the Father's by way of identity.

Reply Obj. 3: Gift as a personal name in God does not imply subjection, but only origin, as regards the giver; but as regards the one to whom it is given, it implies a free use, or enjoyment, as above explained.

Reply Obj. 4: Gift is not so called from being actually given, but from its aptitude to be given. Hence the divine person is called Gift from eternity, although He is given in time. Nor does it follow that it is an essential name because it imports relation to the creature; but that it includes something essential in its meaning; as the essence is included in the idea of person, as stated above (Q. 34, A. 3). _____________________

SECOND ARTICLE [I, Q. 38, Art. 2]

Whether "Gift" Is the Proper Name of the Holy Ghost?

Objection 1: It would seem that Gift is not the proper name of the Holy Ghost. For the name Gift comes from being given. But, as Isaiah says (9:16): "A Son is given to us." Therefore to be Gift belongs to the Son, as well as to the Holy Ghost.

Obj. 2: Further, every proper name of a person signifies a property. But this word Gift does not signify a property of the Holy Ghost. Therefore Gift is not a proper name of the Holy Ghost.

Obj. 3: Further, the Holy Ghost can be called the spirit of a man, whereas He cannot be called the gift of any man, but "God's Gift" only. Therefore Gift is not the proper name of the Holy Ghost.

On the contrary, Augustine says (De Trin. iv, 20): "As 'to be born' is, for the Son, to be from the Father, so, for the Holy Ghost, 'to be the Gift of God' is to proceed from Father and Son." But the Holy Ghost receives His proper name from the fact that He proceeds from Father and Son. Therefore Gift is the proper name of the Holy Ghost.

I answer that, Gift, taken personally in God, is the proper name of the Holy Ghost.

In proof of this we must know that a gift is properly an unreturnable giving, as Aristotle says (Topic. iv, 4)--i.e. a thing which is not given with the intention of a return--and it thus contains the idea of a gratuitous donation. Now, the reason of donation being gratuitous is love; since therefore do we give something to anyone gratuitously forasmuch as we wish him well. So what we first give him is the love whereby we wish him well. Hence it is manifest that love has the nature of a first gift, through which all free gifts are given. So since the Holy Ghost proceeds as love, as stated above (Q. 27, A. 4; Q. 37, A. 1), He proceeds as the first gift. Hence Augustine says (De Trin. xv, 24): "By the gift, which is the Holy Ghost, many particular gifts are portioned out to the members of Christ."

Reply Obj. 1: As the Son is properly called the Image because He proceeds by way of a word, whose nature it is to be the similitude of its principle, although the Holy Ghost also is like to the Father; so also, because the Holy Ghost proceeds from the Father as love, He is properly called Gift, although the Son, too, is given. For that the Son is given is from the Father's love, according to the words, "God so loved the world, as to give His only begotten Son" (John 3:16).

Reply Obj. 2: The name Gift involves the idea of belonging to the Giver through its origin; and thus it imports the property of the origin of the Holy Ghost--that is, His procession.

Reply Obj. 3: Before a gift is given, it belongs only to the giver; but when it is given, it is his to whom it is given. Therefore, because "Gift" does not import the actual giving, it cannot be called a gift of man, but the Gift of God giving. When, however, it has been given, then it is the spirit of man, or a gift bestowed on man. _____________________

QUESTION 39

OF THE PERSONS IN RELATION TO THE ESSENCE (In Eight Articles)

Those things considered which belong to the divine persons absolutely, we next treat of what concerns the person in reference to the essence, to the properties, and to the notional acts; and of the comparison of these with each other.

As regards the first of these, there are eight points of inquiry:

(1) Whether the essence in God is the same as the person?

(2) Whether we should say that the three persons are of one essence?

(3) Whether essential names should be predicated of the persons in the plural, or in the singular?

(4) Whether notional adjectives, or verbs, or participles, can be predicated of the essential names taken in a concrete sense?

(5) Whether the same can be predicated of essential names taken in the abstract?

(6) Whether the names of the persons can be predicated of concrete essential names?

(7) Whether essential attributes can be appropriated to the persons?

(8) Which attributes should be appropriated to each person? _____________________

FIRST ARTICLE [I, Q. 39, Art. 1]

Whether in God the Essence Is the Same As the Person?

Objection 1: It would seem that in God the essence is not the same as person. For whenever essence is the same as person or suppositum,there can be only one suppositum of one nature, as is clear in the case of all separate substances. For in those things which are really one and the same, one cannot be multiplied apart from the other. But in God there is one essence and three persons, as is clear from what is above expounded (Q. 28, A. 3; Q. 30, A. 2). Therefore essence is not the same as person.

Obj. 2: Further, simultaneous affirmation and negation of the same things in the same respect cannot be true. But affirmation and negation are true of essence and of person. For person is distinct, whereas essence is not. Therefore person and essence are not the same.

Obj. 3: Further, nothing can be subject to itself. But person is subject to essence; whence it is called suppositum or "hypostasis." Therefore person is not the same as essence.

On the contrary, Augustine says (De Trin. vi, 7): "When we say the person of the Father we mean nothing else but the substance of the Father."

I answer that, The truth of this question is quite clear if we consider the divine simplicity. For it was shown above (Q. 3, A. 3) that the divine simplicity requires that in God essence is the same as suppositum, which in intellectual substances is nothing else than person. But a difficulty seems to arise from the fact that while the divine persons are multiplied, the essence nevertheless retains its unity. And because, as Boethius says (De Trin. i), "relation multiplies the Trinity of persons," some have thought that in God essence and person differ, forasmuch as they held the relations to be "adjacent"; considering only in the relations the idea of "reference to another," and not the relations as realities. But as it was shown above (Q. 28, A. 2) in creatures relations are accidental, whereas in God they are the divine essence itself. Thence it follows that in God essence is not really distinct from person; and yet that the persons are really distinguished from each other. For person, as above stated (Q. 29, A. 4), signifies relation as subsisting in the divine nature. But relation as referred to the essence does not differ therefrom really, but only in our way of thinking; while as referred to an opposite relation, it has a real distinction by virtue of that opposition. Thus there are one essence and three persons.

Reply Obj. 1: There cannot be a distinction of suppositum in creatures by means of relations, but only by essential principles; because in creatures relations are not subsistent. But in God relations are subsistent, and so by reason of the opposition between them they distinguish the supposita; and yet the essence is not distinguished, because the relations themselves are not distinguished from each other so far as they are identified with the essence.

Reply Obj. 2: As essence and person in God differ in our way of thinking, it follows that something can be denied of the one and affirmed of the other; and therefore, when we suppose the one, we need not suppose the other.

Reply Obj. 3: Divine things are named by us after the way of created things, as above explained (Q. 13, AA. 1, 3). And since created natures are individualized by matter which is the subject of the specific nature, it follows that individuals are called "subjects," supposita, or "hypostases." So the divine persons are named supposita or "hypostases," but not as if there really existed any real "supposition" or "subjection." _____________________

SECOND ARTICLE [I, Q. 39, Art. 2]

Whether It Must Be Said That the Three Persons Are of One Essence?

Objection 1: It would seem not right to say that the three persons are of one essence. For Hilary says (De Synod.) that the Father, Son and Holy Ghost "are indeed three by substance, but one in harmony." But the substance of God is His essence. Therefore the three persons are not of one essence.

Obj. 2: Further, nothing is to be affirmed of God except what can be confirmed by the authority of Holy Writ, as appears from Dionysius (Div. Nom. i). Now Holy Writ never says that the Father, Son and Holy Ghost are of one essence. Therefore this should not be asserted.

Obj. 3: Further, the divine nature is the same as the divine essence. It suffices therefore to say that the three persons are of one nature.

Obj. 4: Further, it is not usual to say that the person is of the essence; but rather that the essence is of the person. Therefore it does not seem fitting to say that the three persons are of one essence.

Obj. 5: Further, Augustine says (De Trin. vii, 6) that we do not say that the three persons are "from one essence [ex una essentia]," lest we should seem to indicate a distinction between the essence and the persons in God. But prepositions which imply transition, denote the oblique case. Therefore it is equally wrong to say that the three persons are "of one essence [unius essentiae]."

Obj. 6: Further, nothing should be said of God which can be occasion of error. Now, to say that the three persons are of one essence or substance, furnishes occasion of error. For, as Hilary says (De Synod.): "One substance predicated of the Father and the Son signifies either one subsistent, with two denominations; or one substance divided into two imperfect substances; or a third prior substance taken and assumed by the other two." Therefore it must not be said that the three persons are of one substance.

On the contrary, Augustine says (Contra Maxim. iii) that the word homoousion, which the Council of Nicaea adopted against the Arians, means that the three persons are of one essence.

I answer that, As above explained (Q. 13, AA. 1, 2), divine things are named by our intellect, not as they really are in themselves, for in that way it knows them not; but in a way that belongs to things created. And as in the objects of the senses, whence the intellect derives its knowledge, the nature of the species is made individual by the matter, and thus the nature is as the form, and the individual is the suppositum of the form; so also in God the essence is taken as the form of the three persons, according to our mode of signification. Now in creatures we say that every form belongs to that whereof it is the form; as the health and beauty of a man belongs to the man. But we do not say of that which has a form, that it belongs to the form, unless some adjective qualifies the form; as when we say: "That woman is of a handsome figure," or: "This man is of perfect virtue." In like manner, as in God the persons are multiplied, and the essence is not multiplied, we speak of one essence of the three persons, and three persons of the one essence, provided that these genitives be understood as designating the form.

Reply Obj. 1: Substance is here taken for the "hypostasis," and not for the essence.

Reply Obj. 2: Although we may not find it declared in Holy Writ in so many words that the three persons are of one essence, nevertheless we find it so stated as regards the meaning; for instance, "I and the Father are one (John 10:30)," and "I am in the Father, and the Father in Me (John 10:38)"; and there are many other texts of the same import.

Reply Obj. 3: Because "nature" designates the principle of action while "essence" comes from being [essendo], things may be said to be of one nature which agree in some action, as all things which give heat; but only those things can be said to be of "one essence" which have one being. So the divine unity is better described by saying that the three persons are "of one essence," than by saying they are "of one nature."

Reply Obj. 4: Form, in the absolute sense, is wont to be designated as belonging to that of which it is the form, as we say "the virtue of Peter." On the other hand, the thing having form is not wont to be designated as belonging to the form except when we wish to qualify or designate the form. In which case two genitives are required, one signifying the form, and the other signifying the determination of the form, as, for instance, when we say, "Peter is of great virtue [magnae virtutis]," or else one genitive must have the force of two, as, for instance, "he is a man of blood"--that is, he is a man who sheds much blood [multi sanguinis]. So, because the divine essence signifies a form as regards the person, it may properly be said that the essence is of the person; but we cannot say the converse, unless we add some term to designate the essence; as, for instance, the Father is a person of the "divine essence"; or, the three persons are "of one essence."

Reply Obj. 5: The preposition "from" or "out of" does not designate the habitude of a formal cause, but rather the habitude of an efficient or material cause; which causes are in all cases distinguished from those things of which they are the causes. For nothing can be its own matter, nor its own active principle. Yet a thing may be its own form, as appears in all immaterial things. So, when we say, "three persons of one essence," taking essence as having the habitude of form, we do not mean that essence is different from person, which we should mean if we said, "three persons from the same essence."

Reply Obj. 6: As Hilary says (De Synod.): "It would be prejudicial to holy things, if we had to do away with them, just because some do not think them holy. So if some misunderstand homoousion, what is that to me, if I understand it rightly? . . . The oneness of nature does not result from division, or from union or from community of possession, but from one nature being proper to both Father and Son." _____________________

THIRD ARTICLE [I, Q. 39, Art. 3]

Whether Essential Names Should Be Predicated in the Singular of the Three Persons?

Objection 1: It would seem that essential names, as the name "God," should not be predicated in the singular of the three persons, but in the plural. For as "man" signifies "one that has humanity," so God signifies "one that has Godhead." But the three persons are three who have Godhead. Therefore the three persons are "three Gods."

Obj. 2: Further, Gen. 1:1, where it is said, "In the beginning God created heaven and earth," the Hebrew original has "Elohim," which may be rendered "Gods" or "Judges": and this word is used on account of the plurality of persons. Therefore the three persons are "several Gods," and not "one" God.

Obj. 3: Further, this word "thing" when it is said absolutely, seems to belong to substance. But it is predicated of the three persons in the plural. For Augustine says (De Doctr. Christ. i, 5): "The things that are the objects of our future glory are the Father, Son and Holy Ghost." Therefore other essential names can be predicated in the plural of the three persons.

Obj. 4: Further, as this word "God" signifies "a being who has Deity," so also this word "person" signifies a being subsisting in an intellectual nature. But we say there are three persons. So for the same reason we can say there are "three Gods."

On the contrary, It is said (Deut. 6:4): "Hear, O Israel, the Lord thy God is one God."

I answer that, Some essential names signify the essence after the manner of substantives; while others signify it after the manner of adjectives. Those which signify it as substantives are predicated of the three persons in the singular only, and not in the plural. Those which signify the essence as adjectives are predicated of the three persons in the plural. The reason of this is that substantives signify something by way of substance, while adjectives signify something by way of accident, which adheres to a subject. Now just as substance has existence of itself, so also it has of itself unity or multitude; wherefore the singularity or plurality of a substantive name depends upon the form signified by the name. But as accidents have their existence in a subject, so they have unity or plurality from their subject; and therefore the singularity and plurality of adjectives depends upon their supposita. In creatures, one form does not exist in several supposita except by unity of order, as the form of an ordered multitude. So if the names signifying such a form are substantives, they are predicated of many in the singular, but otherwise if they adjectives. For we say that many men are a college, or an army, or a people; but we say that many men are collegians. Now in God the divine essence is signified by way of a form, as above explained (A. 2), which, indeed, is simple and supremely one, as shown above (Q. 3, A. 7; Q. 11, A. 4). So, names which signify the divine essence in a substantive manner are predicated of the three persons in the singular, and not in the plural. This, then, is the reason why we say that Socrates, Plato and Cicero are "three men"; whereas we do not say the Father, Son and Holy Ghost are "three Gods," but "one God"; forasmuch as in the three supposita of human nature there are three humanities, whereas in the three divine Persons there is but one divine essence. On the other hand, the names which signify essence in an adjectival manner are predicated of the three persons plurally, by reason of the plurality of supposita. For we say there are three "existent" or three "wise" beings, or three "eternal," "uncreated," and "immense" beings, if these terms are understood in an adjectival sense. But if taken in a substantive sense, we say "one uncreated, immense, eternal being," as Athanasius declares.

Reply Obj. 1: Though the name "God" signifies a being having Godhead, nevertheless the mode of signification is different. For the name "God" is used substantively; whereas "having Godhead" is used adjectively. Consequently, although there are "three having Godhead," it does not follow that there are three Gods.

Reply Obj. 2: Various languages have diverse modes of expression. So as by reason of the plurality of supposita the Greeks said "three hypostases," so also in Hebrew "Elohim" is in the plural. We, however, do not apply the plural either to "God" or to "substance," lest plurality be referred to the substance.

Reply Obj. 3: This word "thing" is one of the transcendentals. Whence, so far as it is referred to relation, it is predicated of God in the plural; whereas, so far as it is referred to the substance, it is predicated in the singular. So Augustine says, in the passage quoted, that "the same Trinity is a thing supreme."

Reply Obj. 4: The form signified by the word "person" is not essence or nature, but personality. So, as there are three personalities--that is, three personal properties in the Father, Son and Holy Ghost--it is predicated of the three, not in the singular, but in the plural. _____________________

FOURTH ARTICLE [I, Q. 39, Art. 4]

Whether the Concrete Essential Names Can Stand for the Person?

Objection 1: It would seem that the concrete, essential names cannot stand for the person, so that we can truly say "God begot God." For, as the logicians say, "a singular term signifies what it stands for." But this name "God" seems to be a singular term, for it cannot be predicated in the plural, as above explained (A. 3). Therefore, since it signifies the essence, it stands for essence, and not for person.

Obj. 2: Further, a term in the subject is not modified by a term in the predicate, as to its signification; but only as to the sense signified in the predicate. But when I say, "God creates," this name "God" stands for the essence. So when we say "God begot," this term "God" cannot by reason of the notional predicate, stand for person.

Obj. 3: Further, if this be true, "God begot," because the Father generates; for the same reason this is true, "God does not beget," because the Son does not beget. Therefore there is God who begets, and there is God who does not beget; and thus it follows that there are two Gods.

Obj. 4: Further, if "God begot God," He begot either God, that is Himself, or another God. But He did not beget God, that is Himself; for, as Augustine says (De Trin. i, 1), "nothing begets itself." Neither did He beget another God; as there is only one God. Therefore it is false to say, "God begot God."

Obj. 5: Further, if "God begot God," He begot either God who is the Father, or God who is not the Father. If God who is the Father, then God the Father was begotten. If God who is not the Father, then there is a God who is not God the Father: which is false. Therefore it cannot be said that "God begot God."

On the contrary, In the Creed it is said, "God of God."

I answer that, Some have said that this name "God" and the like, properly according to their nature, stand for the essence, but by reason of some notional adjunct are made to stand for the Person. This opinion apparently arose from considering the divine simplicity, which requires that in God, He "who possesses" and "what is possessed" be the same. So He who possesses Godhead, which is signified by the name God, is the same as Godhead. But when we consider the proper way of expressing ourselves, the mode of signification must be considered no less than the thing signified. Hence as this word "God" signifies the divine essence as in Him Who possesses it, just as the name "man" signifies humanity in a subject, others more truly have said that this word "God," from its mode of signification, can, in its proper sense, stand for person, as does the word "man." So this word "God" sometimes stands for the essence, as when we say "God creates"; because this predicate is attributed to the subject by reason of the form signified--that is, Godhead. But sometimes it stands for the person, either for only one, as when we say, "God begets," or for two, as when we say, "God spirates"; or for three, as when it is said: "To the King of ages, immortal, invisible, the only God," etc. (1 Tim. 1:17).

Reply Obj. 1: Although this name "God" agrees with singular terms as regards the form signified not being multiplied; nevertheless it agrees also with general terms so far as the form signified is to be found in several supposita. So it need not always stand for the essence it signifies.

Reply Obj. 2: This holds good against those who say that the word "God" does not naturally stand for person.

Reply Obj. 3: The word "God" stands for the person in a different way from that in which this word "man" does; for since the form signified by this word "man"--that is, humanity--is really divided among its different subjects, it stands of itself for the person, even if there is no adjunct determining it to the person--that is, to a distinct subject. The unity or community of the human nature, however, is not a reality, but is only in the consideration of the mind. Hence this term "man" does not stand for the common nature, unless this is required by some adjunct, as when we say, "man is a species"; whereas the form signified by the name "God"--that is, the divine essence--is really one and common. So of itself it stands for the common nature, but by some adjunct it may be restricted so as to stand for the person. So, when we say, "God generates," by reason of the notional act this name "God" stands for the person of the Father. But when we say, "God does not generate," there is no adjunct to determine this name to the person of the Son, and hence the phrase means that generation is repugnant to the divine nature. If, however, something be added belonging to the person of the Son, this proposition, for instance, "God begotten does not beget," is true. Consequently, it does not follow that there exists a "God generator," and a "God not generator"; unless there be an adjunct pertaining to the persons; as, for instance, if we were to say, "the Father is God the generator" and the "Son is God the non-generator" and so it does not follow that there are many Gods; for the Father and the Son are one God, as was said above (A. 3).

Reply Obj. 4: This is false, "the Father begot God, that is Himself," because the word "Himself," as a reciprocal term, refers to the same suppositum. Nor is this contrary to what Augustine says (Ep. lxvi ad Maxim.) that "God the Father begot another self [alterum se]," forasmuch as the word "se" is either in the ablative case, and then it means "He begot another from Himself," or it indicates a single relation, and thus points to identity of nature. This is, however, either a figurative or an emphatic way of speaking, so that it would really mean, "He begot another most like to Himself." Likewise also it is false to say, "He begot another God," because although the Son is another than the Father, as above explained (Q. 31, A. 2), nevertheless it cannot be said that He is "another God"; forasmuch as this adjective "another" would be understood to apply to the substantive God; and thus the meaning would be that there is a distinction of Godhead. Yet this proposition "He begot another God" is tolerated by some, provided that "another" be taken as a substantive, and the word "God" be construed in apposition with it. This, however, is an inexact way of speaking, and to be avoided, for fear of giving occasion to error.

Reply Obj. 5: To say, "God begot God Who is God the Father," is wrong, because since the word "Father" is construed in apposition to "God," the word "God" is restricted to the person of the Father; so that it would mean, "He begot God, Who is Himself the Father"; and then the Father would be spoken of as begotten, which is false. Wherefore the negative of the proposition is true, "He begot God Who is not God the Father." If however, we understand these words not to be in apposition, and require something to be added, then, on the contrary, the affirmative proposition is true, and the negative is false; so that the meaning would be, "He begot God Who is God Who is the Father." Such a rendering however appears to be forced, so that it is better to say simply that the affirmative proposition is false, and the negative is true. Yet Prepositivus said that both the negative and affirmative are false, because this relative "Who" in the affirmative proposition can be referred to the suppositum; whereas in the negative it denotes both the thing signified and the suppositum. Whence, in the affirmative the sense is that "to be God the Father" is befitting to the person of the Son; and in the negative sense is that "to be God the Father," is to be removed from the Son's divinity as well as from His personality. This, however, appears to be irrational; since, according to the Philosopher (Peri Herm. ii), what is open to affirmation, is open also to negation. _____________________

FIFTH ARTICLE [I, Q. 39, Art. 5]

Whether Abstract Essential Names Can Stand for the Person?

Objection 1: It would seem that abstract essential names can stand for the person, so that this proposition is true, "Essence begets essence." For Augustine says (De Trin. vii, i, 2): "The Father and the Son are one Wisdom, because they are one essence; and taken singly Wisdom is from Wisdom, as essence from essence."

Obj. 2: Further, generation or corruption in ourselves implies generation or corruption of what is within us. But the Son is generated. Therefore since the divine essence is in the Son, it seems that the divine essence is generated.

Obj. 3: Further, God and the divine essence are the same, as is clear from what is above explained (Q. 3, A. 3). But, as was shown, it is true to say that "God begets God." Therefore this is also true: "Essence begets essence."

Obj. 4: Further, a predicate can stand for that of which it is predicated. But the Father is the divine essence; therefore essence can stand for the person of the Father. Thus the essence begets.

Obj. 5: Further, the essence is "a thing begetting," because the essence is the Father who is begetting. Therefore if the essence is not begetting, the essence will be "a thing begetting," and "not begetting": which cannot be.

Obj. 6: Further, Augustine says (De Trin. iv, 20): "The Father is the principle of the whole Godhead." But He is principle only by begetting or spirating. Therefore the Father begets or spirates the Godhead.

On the contrary, Augustine says (De Trin. i, 1): "Nothing begets itself." But if the essence begets the essence, it begets itself only, since nothing exists in God as distinguished from the divine essence. Therefore the essence does not beget essence.

I answer that, Concerning this, the abbot Joachim erred in asserting that as we can say "God begot God," so we can say "Essence begot essence": considering that, by reason of the divine simplicity God is nothing else but the divine essence. In this he was wrong, because if we wish to express ourselves correctly, we must take into account not only the thing which is signified, but also the mode of its signification as above stated (A. 4). Now although "God" is really the same as "Godhead," nevertheless the mode of signification is not in each case the same. For since this word "God" signifies the divine essence in Him that possesses it, from its mode of signification it can of its own nature stand for person. Thus the things which properly belong to the persons, can be predicated of this word, "God," as, for instance, we can say "God is begotten" or is "Begetter," as above explained (A. 4). The word "essence," however, in its mode of signification, cannot stand for Person, because it signifies the essence as an abstract form. Consequently, what properly belongs to the persons whereby they are distinguished from each other, cannot be attributed to the essence. For that would imply distinction in the divine essence, in the same way as there exists distinction in the supposita.

Reply Obj. 1: To express unity of essence and of person, the holy Doctors have sometimes expressed themselves with greater emphasis than the strict propriety of terms allows. Whence instead of enlarging upon such expressions we should rather explain them: thus, for instance, abstract names should be explained by concrete names, or even by personal names; as when we find "essence from essence"; or "wisdom from wisdom"; we should take the sense to be, the Son who is essence and wisdom, is from the Father who is essence and wisdom. Nevertheless, as regards these abstract names a certain order should be observed, forasmuch as what belongs to action is more nearly allied to the persons because actions belong to supposita. So "nature from nature," and "wisdom from wisdom" are less inexact than "essence from essence."

Reply Obj. 2: In creatures the one generated has not the same nature numerically as the generator, but another nature, numerically distinct, which commences to exist in it anew by generation, and ceases to exist by corruption, and so it is generated and corrupted accidentally; whereas God begotten has the same nature numerically as the begetter. So the divine nature in the Son is not begotten either directly or accidentally.

Reply Obj. 3: Although God and the divine essence are really the same, nevertheless, on account of their different mode of signification, we must speak in a different way about each of them.

Reply Obj. 4: The divine essence is predicated of the Father by mode of identity by reason of the divine simplicity; yet it does not follow that it can stand for the Father, its mode of signification being different. This objection would hold good as regards things which are predicated of another as the universal of a particular.

Reply Obj. 5: The difference between substantive and adjectival names consist in this, that the former carry their subject with them, whereas the latter do not, but add the thing signified to the substantive. Whence logicians are wont to say that the substantive is considered in the light of suppositum, whereas the adjective indicates something added to the suppositum. Therefore substantive personal terms can be predicated of the essence, because they are really the same; nor does it follow that a personal property makes a distinct essence; but it belongs to the suppositum implied in the substantive. But notional and personal adjectives cannot be predicated of the essence unless we add some substantive. We cannot say that the "essence is begetting"; yet we can say that the "essence is a thing begetting," or that it is "God begetting," if "thing" and God stand for person, but not if they stand for essence. Consequently there exists no contradiction in saying that "essence is a thing begetting," and "a thing not begetting"; because in the first case "thing" stands for person, and in the second it stands for the essence.

Reply Obj. 6: So far as Godhead is one in several supposita, it agrees in a certain degree with the form of a collective term. So when we say, "the Father is the principle of the whole Godhead," the term Godhead can be taken for all the persons together, inasmuch as it is the principle in all the divine persons. Nor does it follow that He is His own principle; as one of the people may be called the ruler of the people without being ruler of himself. We may also say that He is the principle of the whole Godhead; not as generating or spirating it, but as communicating it by generation and spiration. _____________________

SIXTH ARTICLE [I, Q. 39, Art. 6]

Whether the Persons Can Be Predicated of the Essential Terms?

Objection 1: It would seem that the persons cannot be predicated of the concrete essential names; so that we can say for instance, "God is three persons"; or "God is the Trinity." For it is false to say, "man is every man," because it cannot be verified as regards any particular subject. For neither Socrates, nor Plato, nor anyone else is every man. In the same way this proposition, "God is the Trinity," cannot be verified of any one of the supposita of the divine nature. For the Father is not the Trinity; nor is the Son; nor is the Holy Ghost. So to say, "God is the Trinity," is false.

Obj. 2: Further, the lower is not predicated of the higher except by accidental predication; as when I say, "animal is man"; for it is accidental to animal to be man. But this name "God" as regards the three persons is as a general term to inferior terms, as Damascene says (De Fide Orth. iii, 4). Therefore it seems that the names of the persons cannot be predicated of this name "God," except in an accidental sense.

On the contrary, Augustine says, in his sermon on Faith [*Serm. ii, in coena Domini], "We believe that one God is one divinely named Trinity."

I answer that, As above explained (A. 5), although adjectival terms, whether personal or notional, cannot be predicated of the essence, nevertheless substantive terms can be so predicated, owing to the real identity of essence and person. The divine essence is not only really the same as one person, but it is really the same as the three persons. Whence, one person, and two, and three, can be predicated of the essence as if we were to say, "The essence is the Father, and the Son, and the Holy Ghost." And because this word "God" can of itself stand for the essence, as above explained (A. 4, ad 3), hence, as it is true to say, "The essence is the three persons"; so likewise it is true to say, "God is the three persons."

Reply Obj. 1: As above explained this term "man" can of itself stand for person, whereas an adjunct is required for it to stand for the universal human nature. So it is false to say, "Man is every man"; because it cannot be verified of any particular human subject. On the contrary, this word "God" can of itself be taken for the divine essence. So, although to say of any of the supposita of the divine nature, "God is the Trinity," is untrue, nevertheless it is true of the divine essence. This was denied by Porretanus because he did not take note of this distinction.

Reply Obj. 2: When we say, "God," or "the divine essence is the Father," the predication is one of identity, and not of the lower in regard to a higher species: because in God there is no universal and singular. Hence, as this proposition, "The Father is God" is of itself true, so this proposition "God is the Father" is true of itself, and by no means accidentally. _____________________

SEVENTH ARTICLE [I, Q. 39, Art. 7]

Whether the Essential Names Should Be Appropriated to the Persons?

Objection 1: It would seem that the essential names should not be appropriated to the persons. For whatever might verge on error in faith should be avoided in the treatment of divine things; for, as Jerome says, "careless words involve risk of heresy" [*In substance Ep. lvii.]. But to appropriate to any one person the names which are common to the three persons, may verge on error in faith; for it may be supposed either that such belong only to the person to whom they are appropriated or that they belong to Him in a fuller degree than to the others. Therefore the essential attributes should not be appropriated to the persons.

Obj. 2: Further, the essential attributes expressed in the abstract signify by mode of form. But one person is not as a form to another; since a form is not distinguished in subject from that of which it is the form. Therefore the essential attributes, especially when expressed in the abstract, are not to be appropriated to the persons.

Obj. 3: Further, property is prior to the appropriated, for property is included in the idea of the appropriated. But the essential attributes, in our way of understanding, are prior to the persons; as what is common is prior to what is proper. Therefore the essential attributes are not to be appropriated to the persons.

On the contrary, the Apostle says: "Christ the power of God and the wisdom of God" (1 Cor. 1:24).

I answer that, For the manifestation of our faith it is fitting that the essential attributes should be appropriated to the persons. For although the trinity of persons cannot be proved by demonstration, as was above expounded (Q. 32, A. 1), nevertheless it is fitting that it be declared by things which are more known to us. Now the essential attributes of God are more clear to us from the standpoint of reason than the personal properties; because we can derive certain knowledge of the essential attributes from creatures which are sources of knowledge to us, such as we cannot obtain regarding the personal properties, as was above explained (Q. 32, A. 1). As, therefore, we make use of the likeness of the trace or image found in creatures for the manifestation of the divine persons, so also in the same manner do we make use of the essential attributes. And such a manifestation of the divine persons by the use of the essential attributes is called "appropriation."

The divine person can be manifested in a twofold manner by the essential attributes; in one way by similitude, and thus the things which belong to the intellect are appropriated to the Son, Who proceeds by way of intellect, as Word. In another way by dissimilitude; as power is appropriated to the Father, as Augustine says, because fathers by reason of old age are sometimes feeble; lest anything of the kind be imagined of God.

Reply Obj. 1: The essential attributes are not appropriated to the persons as if they exclusively belonged to them; but in order to make the persons manifest by way of similitude, or dissimilitude, as above explained. So, no error in faith can arise, but rather manifestation of the truth.

Reply Obj. 2: If the essential attributes were appropriated to the persons as exclusively belonging to each of them, then it would follow that one person would be as a form as regards another; which Augustine altogether repudiates (De Trin. vi, 2), showing that the Father is wise, not by Wisdom begotten by Him, as though only the Son were Wisdom; so that the Father and the Son together only can be called wise, but not the Father without the Son. But the Son is called the Wisdom of the Father, because He is Wisdom from the Father Who is Wisdom. For each of them is of Himself Wisdom; and both together are one Wisdom. Whence the Father is not wise by the wisdom begotten by Him, but by the wisdom which is His own essence.

Reply Obj. 3: Although the essential attribute is in its proper concept prior to person, according to our way of understanding; nevertheless, so far as it is appropriated, there is nothing to prevent the personal property from being prior to that which is appropriated. Thus color is posterior to body considered as body, but is naturally prior to "white body," considered as white. _____________________

EIGHTH ARTICLE [I, Q. 39, Art. 8]

Whether the Essential Attributes Are Appropriated to the Persons in a Fitting Manner by the Holy Doctors?

Objection 1: It would seem that the essential attributes are appropriated to the persons unfittingly by the holy doctors. For Hilary says (De Trin. ii): "Eternity is in the Father, the species in the Image; and use is in the Gift." In which words he designates three names proper to the persons: the name of the "Father," the name "Image" proper to the Son (Q. 35, A. 2), and the name "Bounty" or "Gift," which is proper to the Holy Ghost (Q. 38, A. 2). He also designates three appropriated terms. For he appropriates "eternity" to the Father, species to the Son, and "use" to the Holy Ghost. This he does apparently without reason. For "eternity" imports duration of existence; species, the principle of existence; and 'use' belongs to the operation. But essence and operation are not found to be appropriated to any person. Therefore the above terms are not fittingly appropriated to the persons.

Obj. 2: Further, Augustine says (De Doctr. Christ. i, 5): "Unity is in the Father, equality in the Son, and in the Holy Ghost is the concord of equality and unity." This does not, however, seem fitting; because one person does not receive formal denomination from what is appropriated to another. For the Father is not wise by the wisdom begotten, as above explained (Q. 37, A. 2, ad 1). But, as he subjoins, "All these three are one by the Father; all are equal by the Son, and all united by the Holy Ghost." The above, therefore, are not fittingly appropriated to the Persons.

Obj. 3: Further, according to Augustine, to the Father is attributed "power," to the Son "wisdom," to the Holy Ghost "goodness." Nor does this seem fitting; for "strength" is part of power, whereas strength is found to be appropriated to the Son, according to the text, "Christ the strength [*Douay: power] of God" (1 Cor. 1:24). So it is likewise appropriated to the Holy Ghost, according to the words, "strength [*Douay: virtue] came out from Him and healed all" (Luke 6:19). Therefore power should not be appropriated to the Father.

Obj. 4: Likewise Augustine says (De Trin. vi, 10): "What the Apostle says, "From Him, and by Him, and in Him," is not to be taken in a confused sense." And (Contra Maxim. ii) "'from Him' refers to the Father, 'by Him' to the Son, 'in Him' to the Holy Ghost." This, however, seems to be incorrectly said; for the words "in Him" seem to imply the relation of final cause, which is first among the causes. Therefore this relation of cause should be appropriated to the Father, Who is "the principle from no principle."

Obj. 5: Likewise, Truth is appropriated to the Son, according to John 14:6, "I am the Way, the Truth, and the Life"; and likewise "the book of life," according to Ps. 39:9, "In the beginning of the book it is written of Me," where a gloss observes, "that is, with the Father Who is My head," also this word "Who is"; because on the text of Isaias, "Behold I go to the Gentiles" (65:1), a gloss adds, "The Son speaks Who said to Moses, I am Who am." These appear to belong to the Son, and are not appropriated. For "truth," according to Augustine (De Vera Relig. 36), "is the supreme similitude of the principle without any dissimilitude." So it seems that it properly belongs to the Son, Who has a principle. Also the "book of life" seems proper to the Son, as signifying "a thing from another"; for every book is written by someone. This also, "Who is," appears to be proper to the Son; because if when it was said to Moses, "I am Who am," the Trinity spoke, then Moses could have said, "He Who is Father, Son, and Holy Ghost, and the Holy Ghost sent me to you," so also he could have said further, "He Who is the Father, and the Son, and the Holy Ghost sent me to you," pointing out a certain person. This, however, is false; because no person is Father, Son and Holy Ghost. Therefore it cannot be common to the Trinity, but is proper to the Son.

I answer that, Our intellect, which is led to the knowledge of God from creatures, must consider God according to the mode derived from creatures. In considering any creature four points present themselves to us in due order. Firstly, the thing itself taken absolutely is considered as a being. Secondly, it is considered as one. Thirdly, its intrinsic power of operation and causality is considered. The fourth point of consideration embraces its relation to its effects. Hence this fourfold consideration comes to our mind in reference to God.

According to the first point of consideration, whereby we consider God absolutely in His being, the appropriation mentioned by Hilary applies, according to which "eternity" is appropriated to the Father, species to the Son, "use" to the Holy Ghost. For "eternity" as meaning a "being" without a principle, has a likeness to the property of the Father, Who is "a principle without a principle." Species or beauty has a likeness to the property of the Son. For beauty includes three conditions, "integrity" or "perfection," since those things which are impaired are by the very fact ugly; due "proportion" or "harmony"; and lastly, "brightness" or "clarity," whence things are called beautiful which have a bright color.

The first of these has a likeness to the property of the Son, inasmuch as He as Son has in Himself truly and perfectly the nature of the Father. To insinuate this, Augustine says in his explanation (De Trin. vi, 10): "Where--that is, in the Son--there is supreme and primal life," etc.

The second agrees with the Son's property, inasmuch as He is the express Image of the Father. Hence we see that an image is said to be beautiful, if it perfectly represents even an ugly thing. This is indicated by Augustine when he says (De Trin. vi, 10), "Where there exists wondrous proportion and primal equality," etc.

The third agrees with the property of the Son, as the Word, which is the light and splendor of the intellect, as Damascene says (De Fide Orth. iii, 3). Augustine alludes to the same when he says (De Trin. vi, 10): "As the perfect Word, not wanting in anything, and, so to speak, the art of the omnipotent God," etc.

"Use" has a likeness to the property of the Holy Ghost; provided the "use" be taken in a wide sense, as including also the sense of "to enjoy"; according as "to use" is to employ something at the beck of the will, and "to enjoy" means to use joyfully, as Augustine says (De Trin. x, 11). So "use," whereby the Father and the Son enjoy each other, agrees with the property of the Holy Ghost, as Love. This is what Augustine says (De Trin. vi, 10): "That love, that delectation, that felicity or beatitude, is called use by him" (Hilary). But the "use" by which we enjoy God, is likened to the property of the Holy Ghost as the Gift; and Augustine points to this when he says (De Trin. vi, 10): "In the Trinity, the Holy Ghost, the sweetness of the Begettor and the Begotten, pours out upon us mere creatures His immense bounty and wealth." Thus it is clear how "eternity," species, and "use" are attributed or appropriated to the persons, but not essence or operation; because, being common, there is nothing in their concept to liken them to the properties of the Persons.

The second consideration of God regards Him as "one." In that view Augustine (De Doctr. Christ. i, 5) appropriates "unity" to the Father, "equality" to the Son, "concord" or "union" to the Holy Ghost. It is manifest that these three imply unity, but in different ways. For "unity" is said absolutely, as it does not presuppose anything else; and for this reason it is appropriated to the Father, to Whom any other person is not presupposed since He is the "principle without principle." "Equality" implies unity as regards another; for that is equal which has the same quantity as another. So equality is appropriated to the Son, Who is the "principle from a principle." "Union" implies the unity of two; and is therefore appropriated to the Holy Ghost, inasmuch as He proceeds from two. And from this we can understand what Augustine means when he says (De Doctr. Christ. i, 5) that "The Three are one, by reason of the Father; They are equal by reason of the Son; and are united by reason of the Holy Ghost." For it is clear that we trace a thing back to that in which we find it first: just as in this lower world we attribute life to the vegetative soul, because therein we find the first trace of life. Now "unity" is perceived at once in the person of the Father, even if by an impossible hypothesis, the other persons were removed. So the other persons derive their unity from the Father. But if the other persons be removed, we do not find equality in the Father, but we find it as soon as we suppose the Son. So, all are equal by reason of the Son, not as if the Son were the principle of equality in the Father, but that, without the Son equal to the Father, the Father could not be called equal; because His equality is considered firstly in regard to the Son: for that the Holy Ghost is equal to the Father, is also from the Son. Likewise, if the Holy Ghost, Who is the union of the two, be excluded, we cannot understand the oneness of the union between the Father and the Son. So all are connected by reason of the Holy Ghost; because given the Holy Ghost, we find whence the Father and the Son are said to be united.

According to the third consideration, which brings before us the adequate power of God in the sphere of causality, there is said to be a third kind of appropriation, of "power," "wisdom," and "goodness." This kind of appropriation is made both by reason of similitude as regards what exists in the divine persons, and by reason of dissimilitude if we consider what is in creatures. For "power" has the nature of a principle, and so it has a likeness to the heavenly Father, Who is the principle of the whole Godhead. But in an earthly father it is wanting sometimes by reason of old age. "Wisdom" has likeness to the heavenly Son, as the Word, for a word is nothing but the concept of wisdom. In an earthly son this is sometimes absent by reason of lack of years. "Goodness," as the nature and object of love, has likeness to the Holy Ghost; but seems repugnant to the earthly spirit, which often implies a certain violent impulse, according to Isa. 25:4: "The spirit of the strong is as a blast beating on the wall." "Strength" is appropriated to the Son and to the Holy Ghost, not as denoting the power itself of a thing, but as sometimes used to express that which proceeds from power; for instance, we say that the strong work done by an agent is its strength.

According to the fourth consideration, i.e. God's relation to His effects, there arise[s] appropriation of the expression "from Whom, by Whom, and in Whom." For this preposition "from" [ex] sometimes implies a certain relation of the material cause; which has no place in God; and sometimes it expresses the relation of the efficient cause, which can be applied to God by reason of His active power; hence it is appropriated to the Father in the same way as power. The preposition "by" [per] sometimes designates an intermediate cause; thus we may say that a smith works "by" a hammer. Hence the word "by" is not always appropriated to the Son, but belongs to the Son properly and strictly, according to the text, "All things were made by Him" (John 1:3); not that the Son is an instrument, but as "the principle from a principle." Sometimes it designates the habitude of a form "by" which an agent works; thus we say that an artificer works by his art. Hence, as wisdom and art are appropriated to the Son, so also is the expression "by Whom." The preposition "in" strictly denotes the habitude of one containing. Now, God contains things in two ways: in one way by their similitudes; thus things are said to be in God, as existing in His knowledge. In this sense the expression "in Him" should be appropriated to the Son. In another sense things are contained in God forasmuch as He in His goodness preserves and governs them, by guiding them to a fitting end; and in this sense the expression "in Him" is appropriated to the Holy Ghost, as likewise is "goodness." Nor need the habitude of the final cause (though the first of causes) be appropriated to the Father, Who is "the principle without a principle": because the divine persons, of Whom the Father is the principle, do not proceed from Him as towards an end, since each of Them is the last end; but They proceed by a natural procession, which seems more to belong to the nature of a natural power.

Regarding the other points of inquiry, we can say that since "truth" belongs to the intellect, as stated above (Q. 16, A. 1), it is appropriated to the Son, without, however, being a property of His. For truth can be considered as existing in the thought or in the thing itself. Hence, as intellect and thing in their essential meaning, are referred to the essence, and not to the persons, so the same is to be said of truth. The definition quoted from Augustine belongs to truth as appropriated to the Son. The "book of life" directly means knowledge but indirectly it means life. For, as above explained (Q. 24, A. 1), it is God's knowledge regarding those who are to possess eternal life. Consequently, it is appropriated to the Son; although life is appropriated to the Holy Ghost, as implying a certain kind of interior movement, agreeing in that sense with the property of the Holy Ghost as Love. To be written by another is not of the essence of a book considered as such; but this belongs to it only as a work produced. So this does not imply origin; nor is it personal, but an appropriation to a person. The expression "Who is" is appropriated to the person of the Son, not by reason of itself, but by reason of an adjunct, inasmuch as, in God's word to Moses, was prefigured the delivery of the human race accomplished by the Son. Yet, forasmuch as the word "Who" is taken in a relative sense, it may sometimes relate to the person of the Son; and in that sense it would be taken personally; as, for instance, were we to say, "The Son is the begotten 'Who is,'" inasmuch as "God begotten is personal." But taken indefinitely, it is an essential term. And although the pronoun "this" [iste] seems grammatically to point to a particular person, nevertheless everything that we can point to can be grammatically treated as a person, although in its own nature it is not a person; as we may say, "this stone," and "this ass." So, speaking in a grammatical sense, so far as the word "God" signifies and stands for the divine essence, the latter may be designated by the pronoun "this," according to Ex. 15:2: "This is my God, and I will glorify Him." _____________________

QUESTION 40

OF THE PERSONS AS COMPARED TO THE RELATIONS OR PROPERTIES (In Four Articles)

We now consider the persons in connection with the relations, or properties; and there are four points of inquiry:

(1) Whether relation is the same as person?

(2) Whether the relations distinguish and constitute the persons?

(3) Whether mental abstraction of the relations from the persons leaves the hypostases distinct?

(4) Whether the relations, according to our mode of understanding, presuppose the acts of the persons, or contrariwise? _____________________

FIRST ARTICLE [I, Q. 40, Art. 1]

Whether Relation Is the Same As Person?

Objection 1: It would seem that in God relation is not the same as person. For when things are identical, if one is multiplied the others are multiplied. But in one person there are several relations; as in the person of the Father there is paternity and common spiration. Again, one relation exists in two person, as common spiration in the Father and in the Son. Therefore relation is not the same as person.

Obj. 2: Further, according to the Philosopher (Phys. iv, text. 24), nothing is contained by itself. But relation is in the person; nor can it be said that this occurs because they are identical, for otherwise relation would be also in the essence. Therefore relation, or property, is not the same as person in God.

Obj. 3: Further, when several things are identical, what is predicated of one is predicated of the others. But all that is predicated of a Person is not predicated of His property. For we say that the Father begets; but not that the paternity is begetting. Therefore property is not the same as person in God.

On the contrary, in God "what is" and "whereby it is" are the same, according to Boethius (De Hebdom.). But the Father is Father by paternity. In the same way, the other properties are the same as the persons.

I answer that, Different opinions have been held on this point. Some have said that the properties are not the persons, nor in the persons; and these have thought thus owing to the mode of signification of the relations, which do not indeed signify existence "in" something, but rather existence "towards" something. Whence, they styled the relations "assistant," as above explained (Q. 28, A. 2). But since relation, considered as really existing in God, is the divine essence Itself, and the essence is the same as person, as appears from what was said above (Q. 39, A. 1), relation must necessarily be the same as person.

Others, therefore, considering this identity, said that the properties were indeed the persons; but not "in" the persons; for, they said, there are no properties in God except in our way of speaking, as stated above (Q. 32, A. 2). We must, however, say that there are properties in God; as we have shown (Q. 32, A. 2). These are designated by abstract terms, being forms, as it were, of the persons. So, since the nature of a form requires it to be "in" that of which it is the form, we must say that the properties are in the persons, and yet that they are the persons; as we say that the essence is in God, and yet is God.

Reply Obj. 1: Person and property are really the same, but differ in concept. Consequently, it does not follow that if one is multiplied, the other must also be multiplied. We must, however, consider that in God, by reason of the divine simplicity, a twofold real identity exists as regards what in creatures are distinct. For, since the divine simplicity excludes the composition of matter and form, it follows that in God the abstract is the same as the concrete, as "Godhead" and "God." And as the divine simplicity excludes the composition of subject and accident, it follows that whatever is attributed to God, is His essence Itself; and so, wisdom and power are the same in God, because they are both in the divine essence. According to this twofold identity, property in God is the same as person. For personal properties are the same as the persons because the abstract and the concrete are the same in God; since they are the subsisting persons themselves, as paternity is the Father Himself, and filiation is the Son, and procession is the Holy Ghost. But the non-personal properties are the same as the persons according to the other reason of identity, whereby whatever is attributed to God is His own essence. Thus, common spiration is the same as the person of the Father, and the person of the Son; not that it is one self-subsisting person; but that as there is one essence in the two persons, so also there is one property in the two persons, as above explained (Q. 30, A. 2).

Reply Obj. 2: The properties are said to be in the essence, only by mode of identity; but in the persons they exist by mode of identity, not merely in reality, but also in the mode of signification; as the form exists in its subject. Thus the properties determine and distinguish the persons, but not the essence.

Reply Obj. 3: Notional participles and verbs signify the notional acts: and acts belong to a suppositum. Now, properties are not designated as supposita, but as forms of supposita. And so their mode of signification is against notional participles and verbs being predicated of the properties. _____________________

SECOND ARTICLE [I, Q. 40, Art. 2]

Whether the Persons Are Distinguished by the Relations?

Objection 1: It would seem that the persons are not distinguished by the relations. For simple things are distinct by themselves. But the persons are supremely simple. Therefore they are distinguished by themselves, and not by the relation.

Obj. 2: Further, a form is distinguished only in relation to its genus. For white is distinguished from black only by quality. But "hypostasis" signifies an individual in the genus of substance. Therefore the hypostases cannot be distinguished by relations.

Obj. 3: Further, what is absolute comes before what is relative. But the distinction of the divine persons is the primary distinction. Therefore the divine persons are not distinguished by the relations.

Obj. 4: Further, whatever presupposes distinction cannot be the first principle of distinction. But relation presupposes distinction, which comes into its definition; for a relation is essentially what is towards another. Therefore the first distinctive principle in God cannot be relation.

On the contrary, Boethius says (De Trin.): "Relation alone multiplies the Trinity of the divine persons."

I answer that, In whatever multitude of things is to be found something common to all, it is necessary to seek out the principle of distinction. So, as the three persons agree in the unity of essence, we must seek to know the principle of distinction whereby they are several. Now, there are two principles of difference between the divine persons, and these are "origin" and "relation." Although these do not really differ, yet they differ in the mode of signification; for "origin" is signified by way of act, as "generation"; and "relation" by way of the form, as "paternity."

Some, then, considering that relation follows upon act, have said that the divine hypostases are distinguished by origin, so that we may say that the Father is distinguished from the Son, inasmuch as the former begets and the latter is begotten. Further, that the relations, or the properties, make known the distinctions of the hypostases or persons as resulting therefrom; as also in creatures the properties manifest the distinctions of individuals, which distinctions are caused by the material principles.

This opinion, however, cannot stand--for two reasons. Firstly, because, in order that two things be understood as distinct, their distinction must be understood as resulting from something intrinsic to both; thus in things created it results from their matter or their form. Now origin of a thing does not designate anything intrinsic, but means the way from something, or to something; as generation signifies the way to a thing generated, and as proceeding from the generator. Hence it is not possible that what is generated and the generator should be distinguished by generation alone; but in the generator and in the thing generated we must presuppose whatever makes them to be distinguished from each other. In a divine person there is nothing to presuppose but essence, and relation or property. Whence, since the persons agree in essence, it only remains to be said that the persons are distinguished from each other by the relations. Secondly: because the distinction of the divine persons is not to be so understood as if what is common to them all is divided, because the common essence remains undivided; but the distinguishing principles themselves must constitute the things which are distinct. Now the relations or the properties distinguish or constitute the hypostases or persons, inasmuch as they are themselves the subsisting persons; as paternity is the Father, and filiation is the Son, because in God the abstract and the concrete do not differ. But it is against the nature of origin that it should constitute hypostasis or person. For origin taken in an active sense signifies proceeding from a subsisting person, so that it presupposes the latter; while in a passive sense origin, as "nativity," signifies the way to a subsisting person, and as not yet constituting the person.

It is therefore better to say that the persons or hypostases are distinguished rather by relations than by origin. For, although in both ways they are distinguished, nevertheless in our mode of understanding they are distinguished chiefly and firstly by relations; whence this name "Father" signifies not only a property, but also the hypostasis; whereas this term "Begetter" or "Begetting" signifies property only; forasmuch as this name "Father" signifies the relation which is distinctive and constitutive of the hypostasis; and this term "Begetter" or "Begotten" signifies the origin which is not distinctive and constitutive of the hypostasis.

Reply Obj. 1: The persons are the subsisting relations themselves. Hence it is not against the simplicity of the divine persons for them to be distinguished by the relations.

Reply Obj. 2: The divine persons are not distinguished as regards being, in which they subsist, nor in anything absolute, but only as regards something relative. Hence relation suffices for their distinction.

Reply Obj. 3: The more prior a distinction is, the nearer it approaches to unity; and so it must be the least possible distinction. So the distinction of the persons must be by that which distinguishes the least possible; and this is by relation.

Reply Obj. 4: Relation presupposes the distinction of the subjects, when it is an accident; but when the relation is subsistent, it does not presuppose, but brings about distinction. For when it is said that relation is by nature to be towards another, the word "another" signifies the correlative which is not prior, but simultaneous in the order of nature. _____________________

THIRD ARTICLE [I, Q. 40, Art. 3]

Whether the Hypostases Remain If the Relations Are Mentally Abstracted from the Persons?

Objection 1: It would seem that the hypostases remain if the properties or relations are mentally abstracted from the persons. For that to which something is added, may be understood when the addition is taken away; as man is something added to animal which can be understood if rational be taken away. But person is something added to hypostasis; for person is "a hypostasis distinguished by a property of dignity." Therefore, if a personal property be taken away from a person, the hypostasis remains.

Obj. 2: Further, that the Father is Father, and that He is someone, are not due to the same reason. For as He is the Father by paternity, supposing He is some one by paternity, it would follow that the Son, in Whom there is not paternity, would not be "someone." So when paternity is mentally abstracted from the Father, He still remains "someone"--that is, a hypostasis. Therefore, if property be removed from person, the hypostasis remains.

Obj. 3: Further, Augustine says (De Trin. v, 6): "Unbegotten is not the same as Father; for if the Father had not begotten the Son, nothing would prevent Him being called unbegotten." But if He had not begotten the Son, there would be no paternity in Him. Therefore, if paternity be removed, there still remains the hypostasis of the Father as unbegotten.

On the contrary, Hilary says (De Trin. iv): "The Son has nothing else than birth." But He is Son by "birth." Therefore, if filiation be removed, the Son's hypostasis no more remains; and the same holds as regards the other persons.

I answer that, Abstraction by the intellect is twofold--when the universal is abstracted from the particular, as animal abstracted from man; and when the form is abstracted from the matter, as the form of a circle is abstracted by the intellect from any sensible matter. The difference between these two abstractions consists in the fact that in the abstraction of the universal from the particular, that from which the abstraction is made does not remain; for when the difference of rationality is removed from man, the man no longer remains in the intellect, but animal alone remains. But in the abstraction of the form from the matter, both the form and the matter remain in the intellect; as, for instance, if we abstract the form of a circle from brass, there remains in our intellect separately the understanding both of a circle, and of brass. Now, although there is no universal nor particular in God, nor form and matter, in reality; nevertheless, as regards the mode of signification there is a certain likeness of these things in God; and thus Damascene says (De Fide Orth. iii, 6) that "substance is common and hypostasis is particular." So, if we speak of the abstraction of the universal from the particular, the common universal essence remains in the intellect if the properties are removed; but not the hypostasis of the Father, which is, as it were, a particular.

But as regards the abstraction of the form from the matter, if the non-personal properties are removed, then the idea of the hypostases and persons remains; as, for instance, if the fact of the Father's being unbegotten or spirating be mentally abstracted from the Father, the Father's hypostasis or person remains.

If, however, the personal property be mentally abstracted, the idea of the hypostasis no longer remains. For the personal properties are not to be understood as added to the divine hypostases, as a form is added to a pre-existing subject: but they carry with them their own supposita, inasmuch as they are themselves subsisting persons; thus paternity is the Father Himself. For hypostasis signifies something distinct in God, since hypostasis means an individual substance. So, as relation distinguishes and constitutes the hypostases, as above explained (A. 2), it follows that if the personal relations are mentally abstracted, the hypostases no longer remain. Some, however, think, as above noted, that the divine hypostases are not distinguished by the relations, but only by origin; so that the Father is a hypostasis as not from another, and the Son is a hypostasis as from another by generation. And that the consequent relations which are to be regarded as properties of dignity, constitute the notion of a person, and are thus called "personal properties." Hence, if these relations are mentally abstracted, the hypostasis, but not the persons, remain.

But this is impossible, for two reasons: first, because the relations distinguish and constitute the hypostases, as shown above (A. 2); secondly, because every hypostasis of a rational nature is a person, as appears from the definition of Boethius (De Duab. Nat.) that, "person is the individual substance of a rational nature." Hence, to have hypostasis and not person, it would be necessary to abstract the rationality from the nature, but not the property from the person.

Reply Obj. 1: Person does not add to hypostasis a distinguishing property absolutely, but a distinguishing property of dignity, all of which must be taken as the difference. Now, this distinguishing property is one of dignity precisely because it is understood as subsisting in a rational nature. Hence, if the distinguishing property be removed from the person, the hypostasis no longer remains; whereas it would remain were the rationality of the nature removed; for both person and hypostasis are individual substances. Consequently, in God the distinguishing relation belongs essentially to both.

Reply Obj. 2: By paternity the Father is not only Father, but is a person, and is "someone," or a hypostasis. It does not follow, however, that the Son is not "someone" or a hypostasis; just as it does not follow that He is not a person.

Reply Obj. 3: Augustine does not mean to say that the hypostasis of the Father would remain as unbegotten, if His paternity were removed, as if innascibility constituted and distinguished the hypostasis of the Father; for this would be impossible, since "being unbegotten" says nothing positive and is only a negation, as he himself says. But he speaks in a general sense, forasmuch as not every unbegotten being is the Father. So, if paternity be removed, the hypostasis of the Father does not remain in God, as distinguished from the other persons, but only as distinguished from creatures; as the Jews understand it. _____________________

FOURTH ARTICLE [I, Q. 40, Art. 4]

Whether the properties presuppose the notional acts?

Objection 1: It would seem that the notional acts are understood before the properties. For the Master of the Sentences says (Sent. i, D, xxvii) that "the Father always is, because He is ever begetting the Son." So it seems that generation precedes paternity in the order of intelligence.

Obj. 2: Further, in the order of intelligence every relation presupposes that on which it is founded; as equality presupposes quantity. But paternity is a relation founded on the action of generation. Therefore paternity presupposes generation.

Obj. 3: Further, active generation is to paternity as nativity is to filiation. But filiation presupposes nativity; for the Son is so called because He is born. Therefore paternity also presupposes generation.

On the contrary, Generation is the operation of the person of the Father. But paternity constitutes the person of the Father. Therefore in the order of intelligence, paternity is prior to generation.

I answer that, According to the opinion that the properties do not distinguish and constitute the hypostases in God, but only manifest them as already distinct and constituted, we must absolutely say that the relations in our mode of understanding follow upon the notional acts, so that we can say, without qualifying the phrase, that "because He begets, He is the Father." A distinction, however, is needed if we suppose that the relations distinguish and constitute the divine hypostases. For origin has in God an active and passive signification--active, as generation is attributed to the Father, and spiration, taken for the notional act, is attributed to the Father and the Son; passive, as nativity is attributed to the Son, and procession to the Holy Ghost. For, in the order of intelligence, origin, in the passive sense, simply precedes the personal properties of the person proceeding; because origin, as passively understood, signifies the way to a person constituted by the property. Likewise, origin signified actively is prior in the order of intelligence to the non-personal relation of the person originating; as the notional act of spiration precedes, in the order of intelligence, the unnamed relative property common to the Father and the Son. The personal property of the Father can be considered in a twofold sense: firstly, as a relation; and thus again in the order of intelligence it presupposes the notional act, for relation, as such, is founded upon an act: secondly, according as it constitutes the person; and thus the notional act presupposes the relation, as an action presupposes a person acting.

Reply Obj. 1: When the Master says that "because He begets, He is Father," the term "Father" is taken as meaning relation only, but not as signifying the subsisting person; for then it would be necessary to say conversely that because He is Father He begets.

Reply Obj. 2: This objection avails of paternity as a relation, but not as constituting a person.

Reply Obj. 3: Nativity is the way to the person of the Son; and so, in the order of intelligence, it precedes filiation, even as constituting the person of the Son. But active generation signifies a proceeding from the person of the Father; wherefore it presupposes the personal property of the Father. _____________________

QUESTION 41

OF THE PERSONS IN REFERENCE TO THE NOTIONAL ACTS (In Six Articles)