Part I (Prima Pars) Part 54 (1/2)

Obj. 3: Further, the word principle is taken from priority. But in G.o.d there is no ”before” and ”after,” as Athanasius says. Therefore in speaking of G.o.d 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 G.o.d; 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 G.o.d (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).

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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 G.o.d, 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 G.o.d is not properly called Father.

Obj. 4: Further, everything which is said properly of G.o.d, is said of G.o.d first before creatures. But generation appears to apply to creatures before G.o.d; 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 G.o.d, however, it is not so, as some wrongly thought; for in G.o.d the relation signified by the name ”Father” is a subsisting person. Hence, as above explained (Q. 29, A. 4), this name ”person”

in G.o.d 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 G.o.d, are said of G.o.d 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 G.o.d before creatures. Hence the very fact that in G.o.d a distinction exists of the Begotten from the Begetter as regards relation only, belongs to the truth of the divine generation and paternity.

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

Whether This Name ”Father” Is Applied to G.o.d, Firstly As a Personal Name?

Objection 1: It would seem that this name ”Father” is not applied to G.o.d, 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 G.o.d is not taken as an essential name before it is taken personally.