Chapter
1 The Goal, the Order, and the Manner of Speaking
2 The Act Whereby the Goal Is Attained
3 The Question or Problem
4 The Truth of Theological Understanding
5 The Twofold Movement toward the Goal
6 Comparison of the Dogmatic Way and the Systematic Way
7 A Consideration of the Historical Movement
8 A Further Consideration of the Historical Movement
10 The Purpose of This Work
2 An Analogical Conception of the Divine Processions
Assertion 1: The divine processions, which are processions according to the mode of a processio operati, are understood in some measure on the basis of a likeness to intellectual emanation; and there does not seem to be another analogy for forming a systematic conception of a divine procession
Assertion 2: Two and only two divine processions can be conceived through the likeness of intellectual emanation, namely, the procession of the Word from the Speaker, and the procession of Love from both the Speaker and the Word
Assertion 3: Generation in the strict sense of the term is implied by the divine emanation of the Word, but not by the divine emanation of Love
Question 1: Is our act of understanding different from our [inner] word?
Question 2: Can the existence of a Word in God be demonstrated by the natural light of reason?
Question 3: Does the Word proceed from the understanding of creatures?
Question 4: Is the ‘beloved in the lover’ constituted by love or produced by love?
3 The Real Divine Relations
Assertion 4: Four real relations follow upon the divine processions: paternity, filiation, active spiration, and passive spiration
Assertion 5: These four relations are subsistent
Assertion 6: Three real relations in God are really distinct from one another, on the basis of mutual opposition
Assertion 7: The real divine relations are conceptually distinct from the divine essence but really identical with it
Question 5: Can a relation be really identical with a substance?
Question 6: Is it possible for the real divine relations to be really distinct from one another and really identical with one and the same divine substance?
Question 7: What is the value of the distinction between ‘being in’ and ‘being to’?
Question 8: Is it by a major or a minor conceptual distinction that the divine substance is distinguished from the divine relations and, conversely, that the divine relations are distinguished from the divine substance?
Question 9: Besides a real distinction and a conceptual distinction, is there a third intermediate distinction, called a ‘formal distinction on the side of the reality?’
4 The Divine Persons Considered in Themselves
Question 10: What should be understood by the word ‘person’?
Assertion 8: The real, subsistent divine relations, really distinct from one another, are properly called and are persons
Question 11: In what sense is God a person?
Question 12: How many are there that subsist in God?
Question 13: What does the word ‘person’ mean in regard to God?
Question 14: What do numbers signify in God?
Question 15: Is ‘person’ predicated analogously of God and of creatures?
Question 16: What is the meaning of person as divine?
Question 17: How is person related to incommunicability and to interpersonal communication?
Assertion 9: The attributes of the Father, the Son, and the Holy Spirit are divided into common, proper, and appropriated
Assertion 10: The real divine relations constitute the divine persons and distinguish the persons constituted, and therefore are personal properties
Assertion 11: The notional acts are natural, conscious, intellectual, rational, necessary, autonomous, eternal, the foundation of order in God, but not voluntary except in a diminished sense
Question 18: Are the personal properties understood as prior to the notional acts?
5 The Divine Persons in Relation to One Another
Assertion 12: Father, Son, and Holy Spirit through one real consciousness are three subjects conscious both of themselves and of each of the others, as well as of their own act both notional and essential
Question 19: Are the Father, the Son, and the Spirit more appropriately called modes of being (Seinsweisen) than persons?
Question 20: Do the divine persons say to one another ‘I’ and ‘You’?
Question 21: What is the analogy between the temporal and the eternal subject?
Assertion 13: The Father, the Son, and the Holy Spirit dwell within one another both ontologically and psychologically
Assertion 14: Perfection has two formalities. The first is grounded upon act, while the second is derived from the unity of order. The first perfection is infinite as found in the divine substance. The second is verified in the divine relations taken together as so great that no greater perfection can be thought of. Althought the two concepts of perfection are conceptually distinct, in God they refer to one undivided real perfection
Assertion 15: What is truly predicated contingently of the divine persons is constituted by the divine perfection itself, but it has a consequent condition in an appropriate external term
Assertion 16: Whatever is truly predicated contingently of the divine persons as regards divine cognitive, volitional, and productive operation is constituted by the divine perfection common to the three persons as both the principle-by-which and the principle-which, and therefore is attributed distinctly and equally to each divine person
Question 22: Did God the Father sent his Son to redeem the human race?
Question 23: Do the Father and the Son send the Holy Spirit?
Question 24: Is a divine person sent by the one or by those from whom he proceeds?
Question 25: Is it by appropriation that the Father and the Son are said to send the Holy Spirit?
Assertion 17: The mission of a divine person is constituted by a divine relation of origin in such a way that it still demands an appropriate external term as a consequent condition
Question 26: In what way is an appropriate external term consequent upon a constituted mission?
Question 27: Is the Holy Spirit sent as notional love?
Question 28: Are the divine missions ordered to each other?
Question 29: What is the formality of divine mission?
Question 30: Is it appropriate that the divine persons be sent, the Son visibly and the Spirit invisibly?
Question 31: Is the Son also sent invisibly and the Holy Spirit visibly?
Question 32: Is it by way of love that the divine persons are in the just and dwell in them?
Assertion 18: Although the indwelling of the divine persons exists more in acts and is better known in acts, still it is constituted through the state of grace
Appendix 1: Immanent Operation
1 The Words ‘Action’ and ‘Operation’
2 The Two Proportions between Act and Potency
3 Act of What Is Complete and Act of What Is Incomplete
5 Active and Passive Potency
7 Action ( poiēsis, factio)
9 Application to the Act of Understanding
Appendix 2: The Act of Understanding
2 The Object of the Intellect as End and Term
3 The Object That Moves the Intellect
4 Passages in St Thomas on the Object as Mover
6 Various Meanings of ‘Species’
7 The Necessity for the Word
17 The Act of Understanding and the Uttering of an Inner Word
18 Intellectual Emanation
20 The Procession of Love
Appendix 2B: From the Image to the Eternal Exemplar
21 The Analogy of Intellect
22 Implications of the Analogy with Respect to God
23 Implications of the Analogy with Respect to Man
24 Excursus: The Natural Desire of the Intellect
25 The Analogy of the Word
26 The Analogy of Proceeding Love
27 The Trinitarian Analogy
Question 33: Are there internal relations?
Question 34: Does an external relation add another reality intrinsic to the subject besides the reality of the internal relation?
Question 35: Do there exist in creation (a) a simply absolute reality, (2) a simply relative reality, (3) a reality that is absolute in a qualified sense, (4) a reality that is relative in a qualified sense?
Question 36: Is the division of relations into predicamental and transcendental appropriate?
Question 37: Are real created relations appropriately divided into internal and external as regards essence, and into beings-which and beings-by-which as regards existence?
Question 38: Can several real relations be internal to one and the same absolute? Are they really distinct from the absolute? Are they really distinct from one another?
A Brief Question: Is the relation of identity transitive?
Appendix 3A: Letter to Fr Gerard Smith, S.J.
Appendix 4: Passages from Divinarum Personarum
1 Chapter 1, Sections 3 and 4
Section 3: Further Observations Concerning the Same Act
Section 4: The Threefold Movement to the Goal
2 Chapter 2, from the Definition of Emanatio Intelligibilis through Assertion 1
Assertion 1: The divine processions are to be conceived through their likeness to intellectual emanation
3 Chapter 2, the Fifth, Sixth, and Seventh Paragraphs of Question 1
5 Corresponding to the Section The Council of Rheims, A.D. 1148, in Chapter 3
6 Assertion 6, Preliminary Observations, §2
7 One of the Arguments in Assertion 7, That the Divine Essence and a Real Divine Relation Are Really the Same
8 Response to the Scotist Position on Formal Distinction on the Side of the Reality
Caput Primum: De Fine, Ordine, Modo Dicendi
Sectio Secunda: De Actu Quo Finis Attingitur
Sectio Tertia: De Quaestione seu Problemate
Sectio Quarta: De Veritate Intelligentiae
Sectio Quinta: De Duplici Motu in Finem
Sectio Sexta: Comparantur Via Dogmatica et Via Systematica
Sectio Septima: Motus Historici Additur Consideratio
Sectio Octava: Motus Historici Consideratio Ulterior
Sectio Nona: De Obiecto Theologiae
Sectio Decima: Opusculi Intentio
Caput Secundum: De Divinis Processionibus Analogice Concipiendis
De Emanatione Intelligibili
Assertum I: Processiones divinae, quae sunt per modum operati, aliquatenus intelliguntur secundum similitudinem emanationis intelligibilis; neque alia esse videtur analogia ad systematicam conceptionem divinae processionis efformandam
Assertum II: Per similitudinem emanationis intelligibilis duae et tantummodo duae processiones divinae concipi possunt, nempe, verbi a dicente, et amoris ab utroque
Assertum III: Divinam Verbi emanationem, non autem emanationem Amoris, consequitur ratio generationis proprie dictae
Quaestio I: Utrum aliud in nobis sit intelligere et aliud verbum
Quaestio II: Utrum naturali rationis lumine demonstrari possit in Deo esse verbum
Quaestio III: Utrum Verbum procedat ex intelligentia creaturarum
Quaestio IV: Utrum ‘amatum in amante’ constituatur an producatur per amorem
Caput Tertium: De Relationibus Divinis Realibus
Assertum IV: Ad processiones divinas sequuntur relationes reales quattuor, nempe, paternitas, filiatio, spiratio activa, et spiratio passiva
Assertum V: Quae quattuor relationes sunt subsistentes
Assertum VI: Tres relationes reales in Deo secundum mutuam oppositionem realiter inter se distinguuntur
Assertum VII: Relationes divinae reales ratione a divina essentia distinguuntur et realiter cum ea identificantur
Quaestio V: Utrum relatio possit esse idem realiter quod substantia
Quaestio VI: Utrum fieri possit ut relationes divinae reales et realiter inter se distinguantur et realiter cum una eademque substantia divina identificentur
Quaestio VII: Quid valeat distinctio inter ‘esse in’ et ‘esse ad’
Quaestio VIII: Utrum maior an minor sit rationis distinctio qua divina substantia a divinis relationibus et vicissim divinae relationes a divina substantia distinguantur
Quaestio IX: Utrum praeter distinctionem realem et distinctionem rationis admittenda sit tertia intermedia distinctio quae dicatur formalis a parte rei
Caput Quartum: De Divinis Personis In Se Consideratis
Quaestio X: Quid sub nomine personae intelligendum esse videatur
Assertum VIII: Relationes divinae reales, subsistentes, et inter se realiter distinctae proprie dicuntur et sunt personae
Quaestio XI: Quo sensu Deus sit persona
Quaestio XII: Quot sint in divinis quae subsistant
Quaestio XIII: Quid nomen personae significet in divinis
Quaestio XIV: Quid in divinis significent numeri
Quaestio XV: Quod analogice dicitur persona de divinis et de creatis
Quaestio XVI: Quaenam sit ratio personae qua divinae
Quaestio XVII: Quemadmodum persona se habeat ad incommunicabilitatem et ad communicationem interpersonalem
Assertum IX: Dividuntur attributa Patris, Filii, et Spiritus Sancti in communia, propria, et appropriata
Assertum X: Relationes divinae reales personas divinas constituunt et constitutas distinguunt, et ideo sunt proprietates personales
Assertum XI: Actus notionales sunt naturales, conscii, intellectuales, rationales, necessarii, autonomi, aeterni, fundamentum ordinis in divinis, sed non voluntarii nisi sensu diminuto
Quaestio XVIII: Utrum proprietates personales actibus notionalibus praeintelligantur
Caput Quintum: De Divinis Personis Inter Se Comparatis
Assertum XII: Pater, Filius, et Spiritus Sanctus per unam conscientiam realem sunt tria subiecta conscia tum sui tum cuiusque alterius tum actus sui tam notionalis quam essentialis
Quaestio XIX: Utrum Pater, Filius, et Spiritus convenientius modi essendi (Seinsweisen) quam personae nominarentur
Quaestio XX: Utrum personae divinae ad intra dicant, Ego, Tu
Quaestio XXI: Quaenam sit analogia subiecti temporalis et subiecti aeterni
Assertum XIII: Pater, Filius, et Spiritus Sanctus tam psychologice quam ontologice circumincedunt
Assertum XIV: Duae sunt perfectionis rationes, quarum prima ex actu desumitur, altera autem ex unitate ordinis repetitur. Et prima quidem perfectio in divina substantia invenitur infinita; altera autem in divinis relationibus simul sumptis tanta verificattur quanta maior cogitari nequit. At quamvis duo perfectionis conceptus ratione inter se distinguantur, in Deo tamen unam indivisamque perfectionem realem dicunt
Caput Sextum: De Divinis Missionibus
Assertum XV: Quae contingenter de divinis personis vere dicuntur ita per ipsam divinam perfectionem constituuntur ut conditio eorum consequens sit conveniens terminus ad extra
Assertum XVI: Quae contingenter de divinis personis secundum operationem divinam cognoscitivam, volitivam, productivam vere dicuntur per communem divinam perfectionem tamquam per principium et quo et quod constituuntur, et ideo tribus pariter personis distincte attribuuntur
Quaestio XXII: Utrum Deus Pater Filium suum ad genus humanum redimendum miserit
Quaestio XXIII: Utrum Pater et Filius Spiritum sanctum mittant
Quaestio XXIV: Utrum mittatur persona divina ab eo a quo procedat
Quaestio XXV: Utrum per appropriationem Pater et Filius Spiritum sanctum mittere dicantur
Assertum XVII: Divinae personae missio ita per divinam relationem originis constituitur ut tamen per modum conditionis consequentis convenientem ad extra terminum exigat
Quaestio XXVI: Quemadmodum terminus ad extra conveniens missionem constitutam consequatur
Quaestio XXVII: Utrum missio Spiritus sancti sit secundum dilectionem notionalem
Quaestio XXVIII: Utrum divinae missiones inter se ordinentur
Quaestio XXIX: Quaenam sit ratio missionis divinae
Quaestio XXX: Utrum convenienter divinae personae mittantur, et Filius quidem visibiliter, invisibiliter autem Spiritus sanctus
Quaestio XXXI: Utrum Filius etiam invisibiliter et Spiritus sanctus visibiliter mittantur
Quaestio XXXII: Utrum secundum caritatem divinae personae iustis insint atque inhabitent
Assertum XVIII: Divinarum personarum inhabitatio, quamvis in actibus magis sit atque cognoscatur, per statum tamen gratiae constituitur
Appendix I: De Operatione Immanente
1 De vocibus ‘actio,’ ‘operatio’
2 De duplici proportione inter actum et potentiam
3 Actus perfecti et actus imperfecti
5 Potentia activa et passiva
7 Actio ( poiēsis, factio)
9 Applicatio ad actum intelligendi
Appendix II: De Actu Intelligendi
2 De obiecto intellectus ut fine et termino
3 De obiecto quod intellectum movet
4 Testimonia S. Thomae circa obiectum movens
18 Emanatio intelligibilis
Appendix II-B: Ex Imagine Ad Exemplar Aeternum
22 Analogiae consectaria quae Deum respiciant
23 Analogiae consectaria quae hominem respiciant
24 Appendix: De naturali desiderio intellectus
26 Analogia amoris procedentis
27 De ipsa analogia trinitaria
Appendix III: De Relationibus
Quaestio XXXIII: Utrum sint relationes internae
Quaestio XXXIV: Utrum relatio externa aliam realitatem subiecto intrinsecam addat super realitatem relationis internae
Quaestio XXXV: Utrum in rebus creatis existant (1) realitas simpliciter absoluta, (2) realitas simpliciter relativa, (3) realitas absoluta secundum quid, (4) realitas relativa secundum quid
Quaestio XXXVI: Utrum relationes convenienter in praedicamentales et transcendentales dividantur
Quaestio XXXVII: Utrum relationes reales creatae convenienter dividantur, secundum essentiam in internas et externas, et secundum esse in entium-quae et entium-quibus
Quaestio XXXVIII: Utrum plures relationes reales uni eidemque absoluto internae esse possint; utrum realiter ab absoluto distinguantur; utrum realiter inter se distinguantur
Quaestiuncula: Utrum relatio identitatis sit transitiva
Appendix IV: Divinarum Personarum
1 Chapter 1, Sections 3 and 4
Sectio Tertia: Ulteriora quaedam de eodem actu
Sectio Quarta: De triplici motu quo ad finem proceditur
2 Chapter 2, from the Definition of Emanatio Intelligibilis through Assertion I
Assertum I: Processiones divinae sunt concipiendae per similitudinem emanationis intelligibilis
3 Chapter 2, the Fifth, Sixth, and Seventh Paragraphs of Question 1
5 Corresponding to the Section The Council of Rheims, A.D. 1148, in Chapter 3
6 Assertion 6, Preliminary Observations, §2
7 One of the Arguments in Assertion 7, Relationes divinae reales ratione a divina essentia distinguuntur et realiter cum ea identificatur
8 Response to the Scotist Position on Formal Distinction on the Side of the Reality
The Triune God
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