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. Praeterea, quicumque sunt alii ab invicem, aliquo modo ab invicem differunt. Si igitur filius est alius a patre, sequitur quod sit differens a patre. Quod est contra Ambrosium, in I de fide, ubi ait, pater et filius deitate unum sunt, nec est ibi substantiae differentia, neque ulla diversitas. Obj. 2: Further, whosoever are other from one another, differ in some way from one another. Therefore, if the Son is other than the Father, it follows that He differs from the Father; which is against what Ambrose says (De Fide i), that the Father and the Son are one in Godhead; nor is there any difference in substance between them, nor any diversity. Praeterea, ab alio alienum dicitur. Sed filius non est alienus a patre, dicit enim Hilarius, in VII de Trin., quod in divinis personis nihil est diversum, nihil alienum, nihil separabile. Ergo filius non est alius a patre. Obj. 3: Further, the term alien is taken from alius (other). But the Son is not alien from the Father, for Hilary says (De Trin. vii) that in the divine persons there is nothing diverse, nothing alien, nothing separable. Therefore the Son is not other than the Father. Praeterea, alius et aliud idem significant, sed sola generis consignificatione differunt. Si ergo filius est alius a patre, videtur sequi quod filius sit aliud a patre. Obj. 4: Further, the terms other person and other thing have the same meaning, differing only in gender. So if the Son is another person from the Father, it follows that the Son is a thing apart from the Father. Sed contra est quod Augustinus dicit, in libro de fide ad Petrum, una est enim essentia patris et filii et spiritus sancti, in qua non est aliud pater, aliud filius, aliud Spiritus Sanctus; quamvis personaliter sit alius pater, alius filius, alius Spiritus Sanctus. On the contrary, Augustine says: There is one essence of the Father and Son and Holy Spirit, in which the Father is not one thing, the Son another, and the Holy Spirit another; although the Father is one person, the Son another, and the Holy Spirit another. Respondeo dicendum quod, quia ex verbis inordinate prolatis incurritur haeresis, ut Hieronymus dicit, ideo cum de Trinitate loquimur, cum cautela et modestia est agendum, quia, ut Augustinus dicit, in I de Trin., nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid invenitur. Oportet autem in his quae de Trinitate loquimur, duos errores oppositos cavere, temperate inter utrumque procedentes, scilicet errorem Arii, qui posuit cum Trinitate personarum Trinitatem substantiarum; et errorem Sabellii, qui posuit cum unitate essentiae unitatem personae. I answer that, Since, as Jerome remarks, a heresy arises from words wrongly used, when we speak of the Trinity we must proceed with care and with befitting modesty; because, as Augustine says (De Trin. i, 3), Nowhere is error more harmful, the quest more toilsome, the finding more fruitful. Now, in treating of the Trinity, we must beware of two opposite errors, and proceed cautiously between them—namely, the error of Arius, who placed a Trinity of substance with the Trinity of persons; and the error of Sabellius, who placed unity of person with the unity of essence. Ad evitandum igitur errorem Arii, vitare debemus in divinis nomen diversitatis et differentiae, ne tollatur unitas essentiae, possumus autem uti nomine distinctionis, propter oppositionem relativam. Unde sicubi in aliqua scriptura authentica diversitas vel differentia personarum invenitur, sumitur diversitas vel differentia pro distinctione. Ne autem tollatur simplicitas divinae essentiae, vitandum est nomen separationis et divisionis, quae est totius in partes. Ne autem tollatur aequalitas, vitandum est nomen disparitatis. Ne vero tollatur similitudo, vitandum est nomen alieni et discrepantis, dicit enim Ambrosius, in libro de fide, quod in patre et filio non est discrepans, sed una divinitas, et secundum Hilarium, ut dictum est, in divinis nihil est alienum, nihil separabile. Thus, to avoid the error of Arius we must shun the use of the terms diversity and difference in God, lest we take away the unity of essence: we may, however, use the term distinction on account of the relative opposition. Hence whenever we find terms of diversity or difference of Persons used in an authentic work, these terms of diversity or difference are taken to mean distinction. But lest the simplicity and singleness of the divine essence be taken away, the terms separation and division, which belong to the parts of a whole, are to be avoided: and lest equality be taken away, we avoid the use of the term disparity: and lest we remove similitude, we avoid the terms alien and discrepant. For Ambrose says (De Fide i) that in the Father and the Son there is no discrepancy, but one Godhead: and according to Hilary, as quoted above, in God there is nothing alien, nothing separable. Ad vitandum vero errorem Sabellii, vitare debemus singularitatem, ne tollatur communicabilitas essentiae divinae, unde Hilarius dicit, VII de Trin., patrem et filium singularem Deum praedicare, sacrilegum est. Debemus etiam vitare nomen unici, ne tollatur numerus personarum, unde Hilarius in eodem libro dicit quod a Deo excluditur singularis atque unici intelligentia. Dicimus tamen unicum filium, quia non sunt plures filii in divinis. Neque tamen dicimus unicum Deum, quia pluribus deitas est communis. Vitamus etiam nomen confusi, ne tollatur ordo naturae a personis, unde Ambrosius dicit, I de fide, neque confusum est quod unum est, neque multiplex esse potest quod indifferens est. Vitandum est etiam nomen solitarii, ne tollatur consortium trium personarum, dicit enim Hilarius, in IV de Trin., nobis neque solitarius, neque diversus Deus est confitendus. To avoid the heresy of Sabellius, we must shun the term singularity, lest we take away the communicability of the divine essence. Hence Hilary says (De Trin. vii): It is sacrilege to assert that the Father and the Son are singular in Godhead. We must avoid the adjective alone lest we take away the number of persons. Hence Hilary says in the same book: We exclude from God the idea of singularity or aloneness. Nevertheless, we say the only Son, for in God there is no plurality of Sons. Yet, we do not say the only God, for the Deity is common to several. We avoid the word confused, lest we take away from the Persons the order of their nature. Hence Ambrose says (De Fide i): What is one is not confused; and there is no multiplicity where there is no difference. The word solitary is also to be avoided, lest we take away the society of the three persons; for, as Hilary says (De Trin. iv), We confess neither a solitary nor a diverse God. Hoc autem nomen alius, masculine sumptum, non importat nisi distinctionem suppositi. Unde convenienter dicere possumus quod filius est alius a patre, quia scilicet est aliud suppositum divinae naturae, sicut est alia persona, et alia hypostasis. This word other, however, in the masculine sense, means only a distinction of suppositum; and hence we can properly say that the Son is other than the Father, because He is another suppositum of the divine nature, as He is another person and another hypostasis. Ad primum ergo dicendum quod alius, quia est sicut quoddam particulare nomen, tenet se ex parte suppositi, unde ad eius rationem sufficit distinctio substantiae quae est hypostasis vel persona. Sed diversitas requirit distinctionem substantiae quae est essentia. Et ideo non possumus dicere quod filius sit diversus a patre, licet sit alius. Reply Obj. 1: Other, being like the name of a particular thing, refers to the suppositum; and so, there is sufficient reason for using it, where there is a distinct substance in the sense of hypostasis or person. But diversity requires a distinct substance in the sense of essence. Thus we cannot say that the Son is diverse from the Father, although He is another. Ad secundum dicendum quod differentia importat distinctionem formae. Est autem tantum una forma in divinis, ut patet per id quod dicitur Philip. II, qui cum in forma Dei esset. Et ideo nomen differentis non proprie competit in divinis, ut patet per auctoritatem inductam. Utitur tamen Damascenus nomine differentiae in divinis personis, secundum quod proprietas relativa significatur per modum formae, unde dicit quod non differunt ab invicem hypostases secundum substantiam, sed secundum determinatas proprietates. Sed differentia sumitur pro distinctione, ut dictum est. Reply Obj. 2: Difference implies distinction of form. There is one form in God, as appears from the text, Who, when He was in the form of God (Phil. 2:6). Therefore the term difference does not properly apply to God, as appears from the authority quoted. Yet, Damascene (De Fide Orth. i, 5) employs the term difference in the divine persons, as meaning that the relative property is signified by way of form. Hence he says that the hypostases do not differ from each other in substance, but according to determinate properties. But difference is taken for distinction, as above stated. Ad tertium dicendum quod alienum est quod est extraneum et dissimile. Sed hoc non importatur cum dicitur alius. Et ideo dicimus filium alium a patre, licet non dicamus alienum. Reply Obj. 3: The term alien means what is extraneous and dissimilar; which is not expressed by the term other; and therefore we say that the Son is other than the Father, but not that He is anything alien. Ad quartum dicendum quod neutrum genus est informe, masculinum autem est formatum et distinctum, et similiter femininum. Et ideo convenienter per neutrum genus significatur essentia communis, per masculinum autem et femininum, aliquod suppositum determinatum in communi natura. Unde etiam in rebus humanis, si quaeratur, quis est iste? Respondetur, Socrates, quod nomen est suppositi, si autem quaeratur, quid est iste? Respondetur, animal rationale et mortale. Et ideo, quia in divinis distinctio est secundum personas, non autem secundum essentiam, dicimus quod pater est alius a filio, sed non aliud, et e converso dicimus quod sunt unum, sed non unus. Reply Obj. 4: The neuter gender is formless; whereas the masculine is formed and distinct; and so is the feminine. So the common essence is properly and aptly expressed by the neuter gender, but by the masculine and feminine is expressed the determined subject in the common nature. Hence also in human affairs, if we ask, Who is this man? we answer, Socrates, which is the name of the suppositum; whereas, if we ask, What is he? we reply, A rational and mortal animal. So, because in God distinction is by the persons, and not by the essence, we say that the Father is other than the Son, but not something else; while conversely we say that they are one thing, but not one person. Articulus 3 Article 3 Utrum dictio exclusiva solus sit addenda termino essentiali in divinis Whether the exclusive word ‘alone’ should be added to the essential term in God? Ad tertium sic proceditur. Videtur quod dictio exclusiva solus non sit addenda termino essentiali in divinis. Quia secundum Philosophum, in II Elench., solus est qui cum alio non est. Sed Deus est cum angelis et sanctis animabus. Ergo non possumus dicere Deum solum. Objection 1: It would seem that the exclusive word alone is not to be added to an essential term in God. For, according to the Philosopher (Elench. ii, 3), He is alone who is not with another. But God is with the angels and the souls of the saints. Therefore we cannot say that God is alone. Praeterea, quidquid adiungitur termino essentiali in divinis, potest praedicari de qualibet persona per se, et de omnibus simul, quia enim convenienter dicitur sapiens Deus, possumus dicere, pater est sapiens Deus, et Trinitas est sapiens Deus. Sed Augustinus, in VI de Trin., dicit, consideranda est illa sententia, qua dicitur non esse patrem verum Deum solum. Ergo non potest dici solus Deus. Obj. 2: Further, whatever is joined to the essential term in God can be predicated of every person per se, and of all the persons together; for, as we can properly say that God is wise, we can say the Father is a wise God; and the Trinity is a wise God. But Augustine says (De Trin. vi, 9): We must consider the opinion that the Father is not true God alone. Therefore God cannot be said to be alone. Praeterea, si haec dictio solus adiungitur termino essentiali, aut hoc erit respectu praedicati personalis, aut respectu praedicati essentialis. Sed non respectu praedicati personalis, quia haec est falsa, solus Deus est pater, cum etiam homo sit pater. Neque etiam respectu praedicati essentialis. Quia si haec esset vera, solus Deus creat, videtur sequi quod haec esset vera, solus pater creat, quia quidquid dicitur de Deo, potest dici de patre. Haec autem est falsa, quia etiam filius est creator. Non ergo haec dictio solus potest in divinis adiungi termino essentiali. Obj. 3: Further if this expression alone is joined to an essential term, it would be so joined as regards either the personal predicate or the essential predicate. But it cannot be the former, as it is false to say, God alone is Father, since man also is a father; nor, again, can it be applied as regards the latter, for, if this saying were true, God alone creates, it would follow that the Father alone creates, as whatever is said of God can be said of the Father; and it would be false, as the Son also creates. Therefore this expression alone cannot be joined to an essential term in God. Sed contra est quod dicitur I ad Tim. I, regi saeculorum immortali, invisibili, soli Deo. On the contrary, It is said, To the King of ages, immortal, invisible, the only God (1 Tim 1:17). Respondeo dicendum quod haec dictio solus potest accipi ut categorematica vel syncategorematica. Dicitur autem dictio categorematica, quae absolute ponit rem significatam circa aliquod suppositum; ut albus circa hominem, cum dicitur homo albus. Si ergo sic accipiatur haec dictio solus, nullo modo potest adiungi alicui termino in divinis, quia poneret solitudinem circa terminum cui adiungeretur, et sic sequeretur Deum esse solitarium; quod est contra praedicta. Dictio vero syncategorematica dicitur, quae importat ordinem praedicati ad subiectum, sicut haec dictio omnis, vel nullus. Et similiter haec dictio solus, quia excludit omne aliud suppositum a consortio praedicati. Sicut, cum dicitur, solus Socrates scribit, non datur intelligi quod Socrates sit solitarius; sed quod nullus sit ei consors in scribendo, quamvis cum eo multis existentibus. Et per hunc modum nihil prohibet hanc dictionem solus adiungere alicui essentiali termino in divinis, inquantum excluduntur omnia alia a Deo a consortio praedicati, ut si dicamus, solus Deus est aeternus, quia nihil praeter Deum est aeternum. I answer that, This term alone can be taken as a categorematical term, or as a syncategorematical term. A categorematical term is one which ascribes absolutely its meaning to a given suppositum; as, for instance, white to man, as when we say a white man. If the term alone is taken in this sense, it cannot in any way be joined to any term in God; for it would mean solitude in the term to which it is joined; and it would follow that God was solitary, against what is above stated (A. 2). A syncategorematical term imports the order of the predicate to the subject; as this expression every one or no one; and likewise the term alone, as excluding every other suppositum from the predicate. Thus, when we say, Socrates alone writes, we do not mean that Socrates is solitary, but that he has no companion in writing, though many others may be with him. In this way nothing prevents the term alone being joined to any essential term in God, as excluding the predicate from all things but God; as if we said God alone is eternal, because nothing but God is eternal.