Part I (Prima Pars) Part 48 (1/2)

i, 1) it follows that a real relation in G.o.d can be based only on action. Such relations are not based on the actions of G.o.d according to any extrinsic procession, forasmuch as the relations of G.o.d to creatures are not real in Him (Q. 13, A. 7). Hence, it follows that real relations in G.o.d can be understood only in regard to those actions according to which there are internal, and not external, processions in G.o.d. These processions are two only, as above explained (Q. 27, A. 5), one derived from the action of the intellect, the procession of the Word; and the other from the action of the will, the procession of love. In respect of each of these processions two opposite relations arise; one of which is the relation of the person proceeding from the principle; the other is the relation of the principle Himself. The procession of the Word is called generation in the proper sense of the term, whereby it is applied to living things. Now the relation of the principle of generation in perfect living beings is called paternity; and the relation of the one proceeding from the principle is called filiation. But the procession of Love has no proper name of its own (Q. 27, A. 4); and so neither have the ensuing relations a proper name of their own. The relation of the principle of this procession is called spiration; and the relation of the person proceeding is called procession: although these two names belong to the processions or origins themselves, and not to the relations.

Reply Obj. 1: In those things in which there is a difference between the intellect and its object, and the will and its object, there can be a real relation, both of science to its object, and of the willer to the object willed. In G.o.d, however, the intellect and its object are one and the same; because by understanding Himself, G.o.d understands all other things; and the same applies to His will and the object that He wills. Hence it follows that in G.o.d these kinds of relations are not real; as neither is the relation of a thing to itself. Nevertheless, the relation to the word is a real relation; because the word is understood as proceeding by an intelligible action; and not as a thing understood. For when we understand a stone; that which the intellect conceives from the thing understood, is called the word.

Reply Obj. 2: Intelligible relations in ourselves are infinitely multiplied, because a man understands a stone by one act, and by another act understands that he understands the stone, and again by another, understands that he understands this; thus the acts of understanding are infinitely multiplied, and consequently also the relations understood. This does not apply to G.o.d, inasmuch as He understands all things by one act alone.

Reply Obj. 3: Ideal relations exist as understood by G.o.d. Hence it does not follow from their plurality that there are many relations in G.o.d; but that G.o.d knows these many relations.

Reply Obj. 4: Equality and similitude in G.o.d are not real relations; but are only logical relations (Q. 42, A. 3, ad 4).

Reply Obj. 5: The way from one term to another and conversely is the same; nevertheless the mutual relations are not the same. Hence, we cannot conclude that the relation of the father to the son is the same as that of the son to the father; but we could conclude this of something absolute, if there were such between them.

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QUESTION 29

THE DIVINE PERSONS (In Four Articles)

Having premised what have appeared necessary notions concerning the processions and the relations, we must now approach the subject of the persons.

First, we shall consider the persons absolutely, and then comparatively as regards each other. We must consider the persons absolutely first in common; and then singly.

The general consideration of the persons seemingly involves four points:

(1) The signification of this word ”person”;

(2) the number of the persons;

(3) what is involved in the number of persons, or is opposed thereto; as diversity, and similitude, and the like; and

(4) what belongs to our knowledge of the persons.

Four subjects of inquiry are comprised in the first point:

(1) The definition of ”person.”

(2) The comparison of person to essence, subsistence, and hypostasis.

(3) Whether the name of person is becoming to G.o.d?

(4) What does it signify in Him?

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FIRST ARTICLE [I, Q. 29, Art. 1]

The Definition of ”Person”

Objection 1: It would seem that the definition of person given by Boethius (De Duab. Nat.) is insufficient--that is, ”a person is an individual substance of a rational nature.” For nothing singular can be subject to definition. But ”person” signifies something singular.

Therefore person is improperly defined.

Obj. 2: Further, substance as placed above in the definition of person, is either first substance, or second substance. If it is the former, the word ”individual” is superfluous, because first substance is individual substance; if it stands for second substance, the word ”individual” is false, for there is contradiction of terms; since second substances are the genera or species. Therefore this definition is incorrect.

Obj. 3: Further, an intentional term must not be included in the definition of a thing. For to define a man as ”a species of animal”