Articulus 4 Article 4 Utrum hoc nomen persona possit esse commune tribus personis Whether this term ‘person’ can be common to the three persons? Ad quartum sic proceditur. Videtur quod hoc nomen persona non possit esse commune tribus personis. Nihil enim est commune tribus personis nisi essentia. Sed hoc nomen persona non significat essentiam in recto. Ergo non est commune tribus. Objection 1: It would seem that this term person cannot be common to the three persons. For nothing is common to the three persons but the essence. But this term person does not signify the essence directly. Therefore it is not common to all three. Praeterea, commune opponitur incommunicabili. Sed de ratione personae est quod sit incommunicabilis, ut patet ex definitione Ricardi de s. Victore supra posita. Ergo hoc nomen persona non est commune tribus. Obj. 2: Further, the common is the opposite to the incommunicable. But the very meaning of person is that it is incommunicable; as appears from the definition given by Richard of St. Victor (Q. 29, A. 3, ad 4). Therefore this term person is not common to all the three persons. Praeterea, si est commune tribus, aut ista communitas attenditur secundum rem, aut secundum rationem. Sed non secundum rem, quia sic tres personae essent una persona. Nec iterum secundum rationem tantum, quia sic persona esset universale, in divinis autem non est universale et particulare, neque genus neque species, ut supra ostensum est. Non ergo hoc nomen persona est commune tribus. Obj. 3: Further, if the name person is common to the three, it is common either really, or logically. But it is not so really; otherwise the three persons would be one person; nor again is it so logically; otherwise person would be a universal. But in God there is neither universal nor particular; neither genus nor species, as we proved above (Q. 3, A. 5). Therefore this term ‘person’ is not common to the three. Sed contra est quod dicit Augustinus, VII de Trin., quod cum quaereretur, quid tres? Responsum est, tres personae; quia commune est eis id quod est persona. On the contrary, Augustine says (De Trin. vii, 4) that when we ask, Three what? we say, Three persons, because what a person is, is common to them. Respondeo dicendum quod ipse modus loquendi ostendit hoc nomen persona tribus esse commune, cum dicimus tres personas, sicut cum dicimus tres homines, ostendimus hominem esse commune tribus. Manifestum est autem quod non est communitas rei, sicut una essentia communis est tribus, quia sic sequeretur unam esse personam trium, sicut essentia est una. I answer that, The very mode of expression itself shows that this term person is common to the three when we say three persons; for when we say three men we show that man is common to the three. Now it is clear that this is not community of a real thing, as if one essence were common to the three; otherwise there would be only one person of the three, as also one essence. Qualis autem sit communitas, investigantes diversimode locuti sunt. Quidam enim dixerunt quod est communitas negationis; propter hoc, quod in definitione personae ponitur incommunicabile. Quidam autem dixerunt quod est communitas intentionis, eo quod in definitione personae ponitur individuum; sicut si dicatur quod esse speciem est commune equo et bovi. Sed utrumque horum excluditur per hoc, quod hoc nomen persona non est nomen negationis neque intentionis, sed est nomen rei. What is meant by such a community has been variously determined by those who have examined the subject. Some have called it a community of exclusion, forasmuch as the definition of person contains the word incommunicable. Others thought it to be a community of intention, as the definition of person contains the word individual; as we say that to be a species is common to horse and ox. Both of these explanations, however, are excluded by the fact that person is not a name of exclusion nor of intention, but the name of a reality. Et ideo dicendum est quod etiam in rebus humanis hoc nomen persona est commune communitate rationis, non sicut genus vel species, sed sicut individuum vagum. Nomina enim generum vel specierum, ut homo vel animal, sunt imposita ad significandum ipsas naturas communes; non autem intentiones naturarum communium, quae significantur his nominibus genus vel species. Sed individuum vagum, ut aliquis homo, significat naturam communem cum determinato modo existendi qui competit singularibus, ut scilicet sit per se subsistens distinctum ab aliis. Sed in nomine singularis designati, significatur determinatum distinguens, sicut in nomine Socratis haec caro et hoc os. Hoc tamen interest, quod aliquis homo significat naturam, vel individuum ex parte naturae, cum modo existendi qui competit singularibus, hoc autem nomen persona non est impositum ad significandum individuum ex parte naturae, sed ad significandum rem subsistentem in tali natura. Hoc autem est commune secundum rationem omnibus personis divinis, ut unaquaeque earum subsistat in natura divina distincta ab aliis. Et sic hoc nomen persona, secundum rationem, est commune tribus personis divinis. We must therefore resolve that even in human affairs this name person is common by a community of idea, not as genus or species, but as a vague individual thing. The names of genera and species, as man or animal, are given to signify the common natures themselves, but not the intentions of those common natures, signified by the terms genus or species. The vague individual thing, as some man, signifies the common nature with the determinate mode of existence of singular things—that is, something self-subsisting, as distinct from others. But the name of a designated singular thing signifies that which distinguishes the determinate thing; as the name Socrates signifies this flesh and this bone. But there is this difference—that the term some man signifies the nature, or the individual on the part of its nature, with the mode of existence of singular things; while this name person is not given to signify the individual on the part of the nature, but the subsistent reality in that nature. Now this is common in idea to the divine persons, that each of them subsists distinctly from the others in the divine nature. Thus this name person is common in idea to the three divine persons. Ad primum ergo dicendum quod ratio illa procedit de communitate rei. Reply Obj. 1: This argument is founded on a real community. Ad secundum dicendum quod, licet persona sit incommunicabilis, tamen ipse modus existendi incommunicabiliter, potest esse pluribus communis. Reply Obj. 2: Although person is incommunicable, yet the mode itself of incommunicable existence can be common to many. Ad tertium dicendum quod, licet sit communitas rationis et non rei tamen non sequitur quod in divinis sit universale et particulare, vel genus vel species. Tum quia neque in rebus humanis communitas personae est communitas generis vel speciei. Tum quia personae divinae habent unum esse, genus autem et species, et quodlibet universale, praedicatur de pluribus secundum esse differentibus. Reply Obj. 3: Although this community is logical and not real, yet it does not follow that in God there is universal or particular, or genus, or species; both because neither in human affairs is the community of person the same as community of genus or species; and because the divine persons have one being; whereas genus and species and every other universal are predicated of many which differ in being. Quaestio 31 Question 31 De his quae ad unitatem vel pluralitatem pertinent in divinis Unity and Plurality in God Post haec considerandum est de his quae ad unitatem vel pluralitatem pertinent in divinis. Et circa hoc quaeruntur quatuor. We now consider what belongs to the unity or plurality in God; which gives rise to four points of inquiry: Primo, de ipso nomine Trinitatis. (1) Concerning the word ‘Trinity.’ Secundo, utrum possit dici, filius est alius a patre. (2) Whether we can say that the Son is other than the Father? Tertio, utrum dictio exclusiva, quae videtur alietatem excludere, possit adiungi nomini essentiali in divinis. (3) Whether an exclusive term, which seems to exclude otherness, can be joined to an essential name in God? Quarto, utrum possit adiungi termino personali. (4) Whether it can be joined to a personal term? Articulus 1 Article 1 Utrum sit trinitas in divinis Whether there is trinity in God? Ad primum sic proceditur. Videtur quod non sit Trinitas in divinis. Omne enim nomen in divinis vel significat substantiam, vel relationem. Sed hoc nomen Trinitas non significat substantiam, praedicaretur enim de singulis personis. Neque significat relationem, quia non dicitur secundum nomen ad aliud. Ergo nomine Trinitatis non est utendum in divinis. Objection 1: It would seem there is not trinity in God. For every name in God signifies substance or relation. But this name Trinity does not signify the substance; otherwise it would be predicated of each one of the persons: nor does it signify relation; for it does not express a name that refers to another. Therefore the word Trinity is not to be applied to God. Praeterea, hoc nomen Trinitas videtur esse nomen collectivum, cum significet multitudinem. Tale autem nomen non convenit in divinis, cum unitas importata per nomen collectivum sit minima unitas, in divinis autem est maxima unitas. Ergo hoc nomen Trinitas non convenit in divinis. Obj. 2: Further, this word trinity is a collective term, since it signifies multitude. But such a word does not apply to God; as the unity of a collective name is the least of unities, whereas in God there exists the greatest possible unity. Therefore this word trinity does not apply to God. Praeterea, omne trinum est triplex. Sed in Deo non est triplicitas, cum triplicitas sit species inaequalitatis. Ergo nec Trinitas. Obj. 3: Further, every trine is threefold. But in God there is not triplicity; since triplicity is a kind of inequality. Therefore neither is there trinity in God. Praeterea, quidquid est in Deo, est in unitate essentiae divinae, quia Deus est sua essentia. Si igitur Trinitas est in Deo, erit in unitate essentiae divinae. Et sic in Deo erunt tres essentiales unitates, quod est haereticum. Obj. 4: Further, all that exists in God exists in the unity of the divine essence; because God is His own essence. Therefore, if Trinity exists in God, it exists in the unity of the divine essence; and thus in God there would be three essential unities; which is heresy. Praeterea, in omnibus quae dicuntur de Deo, concretum praedicatur de abstracto, deitas enim est Deus, et paternitas est pater. Sed Trinitas non potest dici trina, quia sic essent novem res in divinis, quod est erroneum. Ergo nomine Trinitatis non est utendum in divinis. Obj. 5: Further, in all that is said of God, the concrete is predicated of the abstract; for Deity is God and paternity is the Father. But the Trinity cannot be called trine; otherwise there would be nine realities in God; which, of course, is erroneous. Therefore the word trinity is not to be applied to God. Sed contra est quod Athanasius dicit, quod unitas in Trinitate, et Trinitas in unitate veneranda sit. On the contrary, Athanasius says: Unity in Trinity; and Trinity in Unity is to be revered. Respondeo dicendum quod nomen Trinitatis in divinis significat determinatum numerum personarum. Sicut igitur ponitur pluralitas personarum in divinis, ita utendum est nomine Trinitatis, quia hoc idem quod significat pluralitas indeterminate, significat hoc nomen Trinitas determinate. I answer that, The name Trinity in God signifies the determinate number of persons. And so the plurality of persons in God requires that we should use the word trinity; because what is indeterminately signified by plurality, is signified by trinity in a determinate manner. Ad primum ergo dicendum quod hoc nomen Trinitas, secundum etymologiam vocabuli, videtur significare unam essentiam trium personarum, secundum quod dicitur Trinitas quasi trium unitas. Sed secundum proprietatem vocabuli, significat magis numerum personarum unius essentiae. Et propter hoc non possumus dicere quod pater sit Trinitas, quia non est tres personae. Non autem significat ipsas relationes personarum, sed magis numerum personarum ad invicem relatarum. Et inde est quod, secundum nomen, ad aliud non refertur. Reply Obj. 1: In its etymological sense, this word Trinity seems to signify the one essence of the three persons, according as trinity may mean trine-unity. But in the strict meaning of the term it rather signifies the number of persons of one essence; and on this account we cannot say that the Father is the Trinity, as He is not three persons. Yet it does not mean the relations themselves of the Persons, but rather the number of persons related to each other; and hence it is that the word in itself does not express regard to another. Ad secundum dicendum quod nomen collectivum duo importat, scilicet pluralitatem suppositorum, et unitatem quandam, scilicet ordinis alicuius, populus enim est multitudo hominum sub aliquo ordine comprehensorum. Quantum ergo ad primum, hoc nomen Trinitas convenit cum nominibus collectivis, sed quantum ad secundum differt, quia in divina Trinitate non solum est unitas ordinis, sed cum hoc est etiam unitas essentiae. Reply Obj. 2: Two things are implied in a collective term, plurality of the supposita, and a unity of some kind of order. For people is a multitude of men comprehended under a certain order. In the first sense, this word trinity is like other collective words; but in the second sense it differs from them, because in the divine Trinity not only is there unity of order, but also with this there is unity of essence. Ad tertium dicendum quod Trinitas absolute dicitur, significat enim numerum ternarium personarum. Sed triplicitas significat proportionem inaequalitatis, est enim species proportionis inaequalis, sicut patet per Boetium in arithmetica. Et ideo non est in Deo triplicitas, sed Trinitas. Reply Obj. 3: Trinity is taken in an absolute sense; for it signifies the threefold number of persons. Triplicity signifies a proportion of inequality; for it is a species of unequal proportion, according to Boethius (Arithm. i, 23). Therefore in God there is not triplicity, but Trinity. Ad quartum dicendum quod in Trinitate divina intelligitur et numerus, et personae numeratae. Cum ergo dicimus Trinitatem in unitate, non ponimus numerum in unitate essentiae, quasi sit ter una, sed personas numeratas ponimus in unitate naturae, sicut supposita alicuius naturae dicuntur esse in natura illa. E converso autem dicimus unitatem in Trinitate, sicut natura dicitur esse in suis suppositis. Reply Obj. 4: In the divine Trinity is to be understood both number and the persons numbered. So when we say, Trinity in Unity, we do not place number in the unity of the essence, as if we meant three times one; but we place the Persons numbered in the unity of nature; as the supposita of a nature are said to exist in that nature. On the other hand, we say Unity in Trinity; meaning that the nature is in its supposita. Ad quintum dicendum quod, cum dicitur, Trinitas est trina, ratione numeri importati significatur multiplicatio eiusdem numeri in seipsum, cum hoc quod dico trinum, importet distinctionem in suppositis illius de quo dicitur. Et ideo non potest dici quod Trinitas sit trina, quia sequeretur, si Trinitas esset trina, quod tria essent supposita Trinitatis; sicut cum dicitur, Deus est trinus, sequitur quod sunt tria supposita deitatis. Reply Obj. 5: When we say, Trinity is trine, by reason of the number implied, we signify the multiplication of that number by itself; since the word trine imports a distinction in the supposita of which it is spoken. Therefore it cannot be said that the Trinity is trine; otherwise it follows that, if the Trinity be trine, there would be three supposita of the Trinity; as when we say, God is trine, it follows that there are three supposita of the Godhead. Articulus 2 Article 2 Utrum filius sit alius a patre Whether the Son is other than the Father? Ad secundum sic proceditur. Videtur quod filius non sit alius a patre. Alius enim est relativum diversitatis substantiae. Si igitur filius est alius a patre, videtur quod sit a patre diversus. Quod est contra Augustinum, VII de Trin., ubi dicit quod, cum dicimus tres personas, non diversitatem intelligere volumus. Objection 1: It would seem that the Son is not other than the Father. For other is a relative term implying diversity of substance. If, then, the Son is other than the Father, He must be different from the Father; which is contrary to what Augustine says (De Trin. vii), that when we speak of three persons, we do not mean to imply diversity.