Whether the Father and the Son Are One Principle of the Holy Ghost?
Objection 1: It would seem that the Father and the Son are not one
principle of the Holy Ghost. For the Holy Ghost does not proceed from
the Father and the Son as they are one; not as they are one in nature,
for the Holy Ghost would in that way proceed from Himself, as He is
one in nature with Them; nor again inasmuch as they are united in any
one property, for it is clear that one property cannot belong to two
subjects. Therefore the Holy Ghost proceeds from the Father and the
Son as distinct from one another. Therefore the Father and the Son are
not one principle of the Holy Ghost.
Obj. 2: Further, in this proposition "the Father and the Son are one
principle of the Holy Ghost," we do not designate personal unity,
because in that case the Father and the Son would be one person; nor
again do we designate the unity of property, because if one property
were the reason of the Father and the Son being one principle of the
Holy Ghost, similarly, on account of His two properties, the Father
would be two principles of the Son and of the Holy Ghost, which
cannot be admitted. Therefore the Father and the Son are not one
principle of the Holy Ghost.
Obj. 3: Further, the Son is not one with the Father more than is the
Holy Ghost. But the Holy Ghost and the Father are not one principle
as regards any other divine person. Therefore neither are the Father
and the Son.
Obj. 4: Further, if the Father and the Son are one principle of the
Holy Ghost, this one is either the Father or it is not the Father.
But we cannot assert either of these positions because if the one is
the Father, it follows that the Son is the Father; and if the one is
not the Father, it follows that the Father is not the Father.
Therefore we cannot say that the Father and the Son are one principle
of the Holy Ghost.
Obj. 5: Further, if the Father and the Son are one principle of the
Holy Ghost, it seems necessary to say, conversely, that the one
principle of the Holy Ghost is the Father and the Son. But this seems
to be false; for this word "principle" stands either for the person
of the Father, or for the person of the Son; and in either sense it
is false. Therefore this proposition also is false, that the Father
and the Son are one principle of the Holy Ghost.
Obj. 6: Further, unity in substance makes identity. So if the Father
and the Son are the one principle of the Holy Ghost, it follows that
they are the same principle; which is denied by many. Therefore we
cannot grant that the Father and the Son are one principle of the
Holy Ghost.
Obj. 7: Further, the Father, Son and Holy Ghost are called one
Creator, because they are the one principle of the creature. But the
Father and the Son are not one, but two Spirators, as many assert;
and this agrees also with what Hilary says (De Trin. ii) that "the
Holy Ghost is to be confessed as proceeding from Father and Son as
authors." Therefore the Father and the Son are not one principle of
the Holy Ghost.
_On the contrary,_ Augustine says (De Trin. v, 14) that the Father and
the Son are not two principles, but one principle of the Holy Ghost.
_I answer that,_ The Father and the Son are in everything one, wherever
there is no distinction between them of opposite relation. Hence since
there is no relative opposition between them as the principle of the
Holy Ghost it follows that the Father and the Son are one principle of
the Holy Ghost.
Some, however, assert that this proposition is incorrect: "The Father
and the Son are one principle of the Holy Ghost," because, they
declare, since the word "principle" in the singular number does not
signify "person," but "property," it must be taken as an adjective;
and forasmuch as an adjective cannot be modified by another adjective,
it cannot properly be said that the Father and the Son are one
principle of the Holy Ghost unless one be taken as an adverb, so that
the meaning should be: They are one principle--that is, in one and
the same way. But then it might be equally right to say that the
Father is two principles of the Son and of the Holy Ghost--namely, in
two ways. Therefore, we must say that, although this word "principle"
signifies a property, it does so after the manner of a substantive, as
do the words "father" and "son" even in things created. Hence it takes
its number from the form it signifies, like other substantives.
Therefore, as the Father and the Son are one God, by reason of the
unity of the form that is signified by this word "God"; so they are
one principle of the Holy Ghost by reason of the unity of the property
that is signified in this word "principle."
Reply Obj. 1: If we consider the spirative power, the Holy Ghost
proceeds from the Father and the Son as they are one in the spirative
power, which in a certain way signifies the nature with the property,
as we shall see later (ad 7). Nor is there any reason against one
property being in two _supposita_ that possess one common nature. But
if we consider the _supposita_ of the spiration, then we may say that
the Holy Ghost proceeds from the Father and the Son, as distinct; for
He proceeds from them as the unitive love of both.
Reply Obj. 2: In the proposition "the Father and the Son are one
principle of the Holy Ghost," one property is designated which is the
form signified by the term. It does not thence follow that by reason
of the several properties the Father can be called several
principles, for this would imply in Him a plurality of subjects.
Reply Obj. 3: It is not by reason of relative properties that we
speak of similitude or dissimilitude in God, but by reason of the
essence. Hence, as the Father is not more like to Himself than He is
to the Son; so likewise neither is the Son more like to the Father
than is the Holy Ghost.
Reply Obj. 4: These two propositions, "The Father and the Son are one
principle which is the Father," or, "one principle which is not the
Father," are not mutually contradictory; and hence it is not
necessary to assert one or other of them. For when we say the Father
and the Son are one principle, this word "principle" has not
determinate supposition but rather it stands indeterminately for two
persons together. Hence there is a fallacy of "figure of speech" as
the argument concludes from the indeterminate to the determinate.
Reply Obj. 5: This proposition is also true:--The one principle of
the Holy Ghost is the Father and the Son; because the word
"principle" does not stand for one person only, but indistinctly for
the two persons as above explained.
Reply Obj. 6: There is no reason against saying that the Father and
the Son are the same principle, because the word "principle" stands
confusedly and indistinctly for the two Persons together.
Reply Obj. 7: Some say that although the Father and the Son are one
principle of the Holy Ghost, there are two spirators, by reason of
the distinction of _supposita,_ as also there are two spirating,
because acts refer to subjects. Yet this does not hold good as to the
name "Creator"; because the Holy Ghost proceeds from the Father and
the Son as from two distinct persons, as above explained; whereas the
creature proceeds from the three persons not as distinct persons, but
as united in essence. It seems, however, better to say that because
spirating is an adjective, and spirator a substantive, we can say
that the Father and the Son are two spirating, by reason of the
plurality of the _supposita_ but not two spirators by reason of the
one spiration. For adjectival words derive their number from the
_supposita_ but substantives from themselves, according to the form
signified. As to what Hilary says, that "the Holy Ghost is from the
Father and the Son as His authors," this is to be explained in the
sense that the substantive here stands for the adjective.
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