Part I (Prima Pars) Part 62 (2/2)

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 G.o.d 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 quant.i.ty 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 G.o.d 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 G.o.dhead. 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. G.o.d'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 G.o.d; and sometimes it expresses the relation of the efficient cause, which can be applied to G.o.d 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, G.o.d contains things in two ways: in one way by their similitudes; thus things are said to be in G.o.d, 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 G.o.d 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 G.o.d'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 G.o.d'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 ”G.o.d begotten is personal.” But taken indefinitely, it is an essential term. And although the p.r.o.noun ”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 a.s.s.” So, speaking in a grammatical sense, so far as the word ”G.o.d” signifies and stands for the divine essence, the latter may be designated by the p.r.o.noun ”this,” according to Ex. 15:2: ”This is my G.o.d, and I will glorify Him.”

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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 const.i.tute 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?

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

Whether Relation Is the Same As Person?

Objection 1: It would seem that in G.o.d 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 G.o.d.

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 G.o.d.

_On the contrary,_ in G.o.d ”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 ”a.s.sistant,” as above explained (Q. 28, A. 2). But since relation, considered as really existing in G.o.d, 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.

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