Whether image in God is said personally?

Image in God is said personally. For an image portrays something similar to another's form, species, and accurate idea of them which manifests into its depiction which is identified by other intellects who observe the image. For this man or that woman will see the same image and know what it is without consulting one another. In this way, the image in God is a personal relation. Heretics in the Modenri Age accuse the faithful of worshipping such images as if those in the faith believed the images to be a god in itself. However, this is only true if one directs the highest level of reverence (divine worship) to the image as a cause for itself as if the image itself were God. In another way, if I were to look at your pen and say “this here is my god,” then that would be idolatry. However, if I looked at the your pen and said, “this reminds me of when an apostle wrote a part of the gospel, praise be to God,” then this would not be idolatry; for the pen becomes a vessel of honor which reminds our spirit to give due praise and worship to the One Creator.  

Whether the name of Image is proper to the Son?

The Son is the image of the Father in the truest sense for that which is begotten and of generation is the most perfect image of what something is in similitude from that to which it came from (The Son is begotten of the Father who is of paternity). In another sense, man is the image of God in a less perfect way in comparison to the Son because relation between creature to Creator is of a different order. It also follows that the Father and the Son are one principle of the Holy Spirit and that the Holy Spirit is not the image of the Father. Only the Son alone is the image of the Father in the proper sense because there cannot be an image of an image (as in Holy Spirit), for then there would be two images in the Holy Spirit depicting both Father and Son thus being impossible (for no one image is the image of two things at once). Therefore, the Holy Spirit is not called the Image, although it receives likeness from The Father.  

​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

Whether Word in God is a personal name?

The name of “Word” in God is a personal name and not an absolutely necessary name we must use to describe God, even though it does indeed describe Him (John 1:14). Now, there is a nature of personal terms in God which signify real relations; just as a Father is identified between the real opposite relations of paternity and filiation, or the Son is identified between the real opposite relations of filiation and paternity, so in a similar way, Son is also identified by the concept of the intellect which proceeds from another - from Father to Son, who is the Word Proceeding and Word Made Flesh. So, when we say that the Son is the Word, we distinguish His personhood personally and not essentially, because there are many ways to describe God through use of words in relation to other words; some which are closer to the truth and others that are further from the truth. 

Whether “Word” is the Son’s proper name?

The Son alone is properly called Word in God. This is because when we use the term “Word” to describe the Son (Second Person of the Holy Trinity), we are speaking of the scriptures to which the Son was made manifest in the flesh. Furthermore, the Son as Word (when described in this way) is also known as an abstract but perceptible thing which originates from a source intellect which we know as the The First Principle (First Person of the Holy Trinity), whose will and intellect are one in the same because of His divine simplicity which is known by the real relation of paternity (property of innascibility and being unbegotten). This procession of the intellect from Father to Son by the real relation of filiation (Father to Son) is known as procession of the Word, which is also a procession of the intellect, and is also called generation (means something which springs forth from another with its likeness and similar attributes). Now, some abuse the literal Word in many ways; throwing out bibles, cherry picking scripture to justify sinfulness, being irreverent with the Word of the Living God, using Holy Writ as an object for their earthly pursuits in politics and in business, and staged public mockeries like reenacting the last supper with drag queens posing as apostles in the midst of children being sexualized. They also carried out such blasphemies in the presence of actors posing as pagan gods prancing themselves around in such a way they believe they are going to get away with it (they won't). This is just one example of an abuse of The Word which occurred during the 2024 Summer Olympics in Paris (tell us you want nuclear war without telling us you want nuclear war). So, in like manner, just as many abuse the Eucharist (which is the real presence of Christ in material matter), so many overlook Christ being present in The Word in like manner! In fact, in modern day babylon, there are activists in the street who openly eat pages of The Word in public in open defiance to Christ and Christendom while their supporters boast of it! Not even Sodom committed such a most grievous offense and they were punished for less.  

Whether the name “Word” imports relation to creatures?

The “Word” of God implies relations to creatures because every creature comes from His Word. Simply put; He says it, it comes to be, and since everything comes from God who is The First Principle, there is nothing He does not know or have not known, because by one act of knowing, God knows all things that could have been, will be, and ever shall be - including creatures who come forth from this knowing which belongs to Him supremely. For He is Knowledge to the Highest Degree. In another way; the source of knowledge knows all knowledge, so if the source says it then the knowledge which comes from that source must also understand and agree with itself and it so happens that God fully understands Himself and knows Himself through His divine simplicity. Finally, in the Word it is implied the effect and function of what He creates; thus the universe, the stars, the light and the darkness, the Heavens, the seas, and the spiritual and bodily creatures (good and evil) who dwell in them who came forth from His ideas and words as described through The Word (Son and scripture). 

​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

Whether it belongs to the Father to be the principle?

Another (Son and Holy Spirit) proceeds from the Father, thus He is rightly called “Principle,” for He is the principle of the entire Godhead since He is unbegotten. The Son is begotten of the Father. Furthermore, another proceeds from the Son to which we know as the Holy Spirit. However, the Holy Spirit does not beget another. Therefore, with all things considered, the Father is the Principle, also known as the First Principle, the Unmoved Mover who puts all things into motion from His initial movement. 

Whether this name “Father” is properly the name of a divine person?

All throughout scripture, He Who Is of Paternity, which we know as Father, is proclaimed as He  revealed Himself to mankind for our sake. This was no secret or matter of hidden knowledge, for He revealed Himself as a Father to the Patriarchs, the Prophets, through the Son, and the Apostles of the Church you know today. If this wasn’t so, then that means He would be a liar; but He is truth to the Highest Degree. Now, as we see with some in the Moderni Age, the wicked and unbelievers with malice try to attack His paternity through the false use of confusing words, such as referring to God the Father as “she” or “her.” Radical feminism  along with their male spiritual concubines who support them in their wickedness, brought on by faithless marxism, with a dab of materialism, atheism, and modernist thinking has created a generation of feminist  ideological militants so enraged and proud that they aim to actually make their Creator like them, a woman in their own image. Yet, this is not so and can never be, because God revealed Himself to mankind as a Father. The truth of who the Lord is does not change just because mankind grows more wicked, darkened, and demented in their thinking. Therefore, those who peddle language arguments in order to lead holy souls astray while proclaiming new age strange theories and false teachings of sex and gender are not correct when they misuse the proper Name of the Father for their own purposes. They greatly harm themselves and others when they deny the known truth that was revealed to them. 

Whether this name “Father” is applied to God, firstly as a personal name?

Remember, there are three ways to look at existence: One, through time which is temporal - subject to birth and death and beginning to end - the realm of matter where the human soul which is wrapped in the flesh and bone of a body dwells. Two, aeviternity which has a beginning but no end and is the proper dominion of the angelic substances (spirit but no body). Three, eternity, also known as infinity, where there is no beginning and end and no subjection to time, corruption, or decay. This is what is proper to the Divine Substance (Godhead). Therefore, what is eternity (God) comes before what is temporal (us) and in the same way God the Father of eternity is also the Father of the Son in that same eternity, so in this way He is personally the Father of the Son in a more intimate and higher way than us as creatures. Finally, creatures can say that God the Father who is the First Principle of everything in existence is also their Father in the sense that He created all of them; however, it is in a less personal way than the direct paternity and filiation as the real relations between God the Father and His Only Begotten Son Lord Jesus Christ.  

Whether it is proper to the Father to be unbegotten?

It is proper for the Father to be known as “unbegotten,” because He is not from another and is known by paternity (The Father of the Son) and common spiration (The Holy Spirit comes from Him). This title unbegotten is proper to Him because of the property of innascibility as was mentioned before. 

​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

Whether the trinity of the divine persons can be known by natural reason?

God can be known by natural reason, for as the Apostle Paul says: Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. Although we cannot see God directly, we know He is there, just like when we see the effects of something but not the something directly, our natural reason identifies the cause through the evidence of the effect. The belief or unbelief in the cause of something has to do with human ignorance and misunderstanding, because the thought of a man cannot nullify what something is out of existence, even though the man cannot perceive it or understand it. Now, as it pertains to the persons of the Holy Trinity (God), this knowledge cannot be found through the use of natural reason, but is an article of faith (as the 2,000 year old Apostolic Roman Catholic Church proclaims to the entire world) and can only be attained through the teaching and preaching of creatures (those who are sent out). The creative power in God is of the unity of essence of the Godhead and is an effect of what it does, for one who does not recognize or know the Three Persons in God can easily believe that God (however they understand Him) does create things and sets the universe into motion, even though the faith to receive the Three Persons as He revealed to the entire world may not be present in the man who does not understand or can receive it at the moment. For as was stated before, the mind is finite and can only come to the understanding of things through parts as they are subjected to time (the measure of start to finish, birth and death). For example; if the man learns how to pop open the hood of the car, then the man will also learn how to jump start his car battery shortly after. Now, the Holy Trinity is infinite and is of eternity - beyond human understanding and faculties of reason through the corporeal senses. This truth must be received by faith, because as the Apostle also said: Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. However, this does not mean that we are justified by faith alone, for faith is not the only thing which is required of a people (see the Ten Commandments and the Beatitudes) as the gospel message and the old testament proclaims. Finally, it is most important to pick and choose correct battles that can actually be won distinctively, for if one were to debate an article of faith improperly, this failed method could lose more converts rather than gain, because the ridiculousness of the claims turn those considering the faith completely off from discovering the truth and thus finding salvation (which is the highest good for any person). For example, when sola scriptura/fide protestants deny the existence of dinosaurs and revealed science, such as the age of rocks and evidence of the surpassing time throughout the universe for the sake of promoting scripture, this brings more harm than good to the faith, and only leads others to mock the faith. Rather, one could simply remind the unbeliever that science is also the work of God’s hands and that the books of the Holy Bible are the human account of His creation as it pertains to Adam and Eve. Logically speaking, just because somebody doesn’t mention something, it does not mean that it never happened. It just simply means that it was never brought up in the account. This too is supposed to be received through faith (scripture), but when taught improperly, one strays from the faith, especially when it is taught by those with no authority (self-proclaimed teachers and shepherds who called themselves and laid hands upon themselves - which is an abomination). For when we take the next step and leap so as to prove the faith to another, we point to authority and the source of its power (The Church to which Christ Jesus is the head).   

Whether there are notions in God?

There are notions in God. We can accept this because of what Holy Scripture revealed to us notionally; The Father, The Son, and The Holy Spirit. Even though The Holy Trinity and the Godhead was not mentioned specifically in the bible; notions do exist in God nonetheless. The use of demonstrating abstract terms to better describe God to others is not wrong. Since God is simple, where His intellect and will are one in the same, and because He is actual existence as opposed to creatures who are existence in potentiality (we exist through the agency of God), and since we can only identify the Persons of the Holy Trinity by their real relations to one another, paternity (Father), filiation (Son), and spiration of procession (Holy Spirit) through the notion and medium of our own understanding in knowledge to human affairs and relationships, the notions that are in God help people draw closer to Him for the building up of Heaven where there is eternal life and salvation. We can only understand Him to the extent of our own finite limits and qualities because He is infinity and what is limitless (Him) cannot be contained by what is limited (us), so when the Church demonstrates notions and divine things in God through its teaching because of its authority, it signifies simple forms with abstract terms, and signifies subsistent things with concrete terms, and it describes divine things through abstract names to express the simplicity of God which is divine while conveying its subsistence and completeness through concrete names. In conclusion, according to Saint Thomas Aquinas’ discourse, he says that “A notion is the proper idea whereby we know a Divine Person.” Therefore, since we know there are Three Persons in God, we obtain the proper idea as it relates to a Divine Person which comes forth from a notion in God which is received by faith which is taught by the authority of the Church (those in communion with the Seat of Peter, The Pope) and preached by those who are sent out. 

Whether there are five notions?

The Divine Essence of God is a reality. The Three Persons of the Divine Essence of God is also a reality. The notions in God are ideas of the Persons. Since there is One Essence of God and Trinity of Persons in God, the five notions in God do not equate to five persons, but rather make the Three Persons of the One Divine Essence in God clearer for us to understand in ways some words alone cannot describe completely. Think of a sandbox  that has hidden items underneath its sand with no intelligible form that is visible on the surface. For us to find the object so as to identify what they are, we must poke the sand around the object’s border until a form appears to us for eyes to see and comprehend. In the same way, notions in God help us to better understand the real relations in God which signified the Three Persons. There are five and they are:

-Innascibility: Means the idea that the Father is unbegotten and from no one. The First Mover who puts all things into motion from His initial movement. This is not a relation, but an idea. 
-Paternity: Being the source of another, the Father’s paternity can be known in two ways; through Filiation (He has an Only Begotten Son) and Common Spiration (because the Holy Spirit is from Him). This is also a real relation. 
-Filiation: The Son who is known to be begotten by The Father. Moreover, the Person of the Holy Spirit proceeds from the Son as well (and the Father). This is also a real relation. 
-Common Spiration: The Person of the Holy Spirit can be known by the fact that He is from the Son and the Father (to which the Holy Spirit proceeds from both). This is also a real relation. 
-Procession: The Person of the Holy Spirit can be known by the fact that He proceeds from the Son. The person of the Holy Spirit can be known by the fact that He proceeds from the Father. However, the Person of the Holy Spirit does not have a Divine Person proceed from Him as The Father and Son does. This is also a real relation.  

Furthermore, there are three personal notions in God which signify a Divine Person, they are Paternity (The Father), Filiation (The Son), and Procession (The Holy Spirit) which we know as The Holy Trinity. However, the two notions of Persons are known as Innascibility (the idea of a person which is unbegotten) and Common Spiration (belonging to Two Divine Persons). .   

Whether it is lawful to have various contrary opinions of notions?

The notions in God are not articles of faith like belief in The Holy Trinity, the divinity of the Person of the Son, or the virgin birth of Lord Jesus Christ. There can be contrary opinions to the notions, just as long as it does not stray away from faith. For example, a false contrary opinion of notion that is heresy (determined by the authority of the Church, not an individual person’s interpretation) is believing that the Person of the Son is not divine, but a created being like humans or the angels. This would be an example of denying the faith directly. An example of a varying permissible notion in God that is not heretical could be different understandings and meanings within the parables that were taught in the gospel message. In another example, a false contrary notion in God that leads to heresy is not believing in what the scriptures tell us, such as in the slaughter of the innocents during the birth of Christ, or that John the Baptist never existed, thus calling scripture and the Word of God a liar. This would be an example of denying the faith indirectly. Furthermore, what may have been accepted in the past as up for debate, such as varying notions in God, in the absence of the Church making a definitive decision on the matter, finally becomes matters that have been decided upon and determined later in time as its consequences to the faith are made manifest, then it falls into the sphere of heresy when one strays from this decision and consensus by the Church (who have this authority through apostolic succession) by remaining in their belief and refusing to change on the matter in light of the known truth. 

​​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

Whether there is trinity in God?

The number of persons in God is signified by the word “Trinity.” This word “Trinity” also signifies the one essence of three persons which was revealed to the whole world by divine teaching and revelation. Although we can only understand the Holy Trinity to a certain extent as mortal creatures, unbelievers and heretics have attempted throughout the ages to confuse others on the matter through misuse of words, false contradictions (misunderstandings, denial of the truth, or ignorance on their part), while often enough attempting to point would be believers or known believers to one extreme or the other. For example, the atheist could say, “If god made all things good, why is there flesh eating bacteria?” in an attempt to challenge the Divine Goodness of the Holy Trinity, or “The Trinity contradicts itself because the human mind cannot understand it,” in a vain attempt to assert that human beings (who are mortal creatures with finite understandings) are the purveyors and authors of truth and efficient causes and therefore if any human being is not capable of understanding something fully in its completeness, then it cannot possibly exist, while the pantheist says “Although my son died at such a young age, we are sure he returned back to the universe in the form of energy, atoms, and particles - so in this way he returns to the circle of life as in everything before him, and in this way he lives!” in another attempt to attribute the goodness of creation to mere chance and accidental occurrence.  In another example, the heretic might say, “God is a woman. This is what she said,” so as to spread confusion, and “The father is the son and the son is the holy spirit,” as in the heresy of modalism which falsely asserts the different modes of God which deny the Three Distinct Persons of God within One Essence (The Godhead). Now, if men could fully understand all of the known mysteries of the Trinity, then God would be a human invention, because what is infinite (God which is the Holy Trinity) cannot be contained within what is finite (the human mind). It’s like trying to empty and dump a lake into a dish bowl! This is why the Church proclaims to the world the Sacred Mysteries which mentions the Incarnation, the Sacraments, and the Holy Trinity not as something that should be received or proven through conventional means as if one was trying to find someone guilty in a court of law through evidence (although there is much evidence which proves God’s existence), but the mystery of all creation and being meant to be received through faith which offers the fullness of worship and truth by way of the gospel message of salvation for all mankind both near and far.     

Whether the Son is other than the Father?

Words to describe the Three Persons in the One Essence of God (Holy Trinity) can be used correctly or misused incorrectly. To avoid heresy and the spreading of confusion, words should be used carefully to avoid error when attempting to describe God. This should be done as if we were walking a tightrope while avoiding falling off either to the right or the left:

-Diversity: Word that is linked to the error of Arius who was the author of the arian heresy (believed Christ was made as a creature and not begotten). The word “DISTINCTION” is used instead in order not to take away from the unity of the essence in the Godhead.   
-Difference: Linked to the error of Arius. The word “DISTINCTION” is used instead in order not to take away from the unity of essence in the Godhead. 
-Separation: Should be avoided so as not to take away from the simplicity and singleness of the Divine Essence. 
-Division: Should be avoided so as not to take away from the simplicity and singleness of the Divine Essence. 
-Disparity: Should be avoided because it removes the quality of what is being described. Implies discrimination and injustice in the Moderni Age and not proper when describing the Holy Trinity.
-Alien: Should be avoided because it removes the quality of what is being described. Furthermore, there is a thought pattern in the Moderni Age (brought on by pop culture and faithlessness in general) which believes the Persons of the Holy Trinity are extraterrestrial beings from other planets who colonized earth who maintain continuous contact with parts of the human race. False beliefs such as this negate the divine quality of The Godhead and reduce it down to that of a created being which is simply located in a different part of the universe, thus reducing the quality of what is being described as stated earlier.  
-Discrepant: Should be avoided because it removes the quality of what is being described. Implies contradiction, but in God, there is no contradiction found because in Him there lies truth to the highest degree. 
-Singularity: We avoid this word to describe God because of the error of Sabellius who authored the heresy of modalism which believes there is only one person in God who reveals Himself in three different modes (Father, Son, and Holy Spirit). 
-Only: When we say “God’s only Son,” we are correct, because there is no plurality of sons that are from God the Father. However, we do not use the word “only” as an adjective to describe God (without clarifying further) because the persons in God are several.
-Confused: What is one and whole is not confused, for there is no unity in confusion. Now, there is unity in God to the highest degree. 
-Solitary: Should be avoided because what is solitary or alone implies isolation, just as solitary confinement in a prison would mean one person sits in the cell, as the human mind would understand it. Since there are Three Persons of the Holy Trinity, it would be improper to infer that One of Them are isolated from another. 

Now, the word “Other” identifies the distinction of another person and hypostasis (individual substance of a rational nature or PERSON) when we rightfully proclaim that “the Son is other than the Father.”

Whether the exclusive word “alone” should be added to the essential term in God?

The word “alone” could be used in both the absolute or relative sense. If this word “alone” were to be used in the absolute sense in reference to God, then it could be mistaken by others that we mean that God as a Person is alone, void of the Person of the Son and the Person of the Holy Spirit. This should be avoided when referring to God. However, if we were to use it in the relative sense like most people do when referring to God in ordinary circumstances (Christians who believe in the Holy Trinity), by other words around the term “God alone,” we would come to the understanding of what an author meant because of its context and purpose. This would be acceptable because it does not deny the Three Persons of the Holy Trinity to which God (Who Is One Essence) revealed to all mankind. 

Examples:

Absolute Sense:

“There is no one other than God the Father, for all we need for salvation is God alone.”
“God alone is all that is needed.” (no more context to clarify, including no other texts clarifying the author’s positions on the matter)
“There is the Father, who is God alone.”
“God is not interested in human affairs, for He is up there in the Heavens alone and nobody is with Him.” (something a pagan author might say)
 “Faith alone, God alone.” (an author who says this who does not believe in the Holy Trinity, such as Jews, Muslims, Mormons, and Jehovah’s Witnesses)

Relative Sense:

“We need to put our trust in God alone.”
“Worship God alone.”
“Only God alone can save us now!”
“God alone is the truth.”
“My faith is in God alone.” (notice, we do not say “My faith is in God, who is alone,” which would not be proper)

We could also say that “God, who is seated on His throne in the Heavenly Kingdom, is not alone because He is with the Angels and Saints.” Although this statement is true, as it pertains to the Holy Trinity, it wouldn’t be clear enough to others if the statement was referring to the unity of essence, the denial of the Three Persons within The One Essence, or if it were just a literal statement which was not meant to address the concept of the Holy Trinity. More context would be needed. 

Whether an exclusive diction can be joined to the personal term?

As it pertains to the Holy Trinity, the Son and the Holy Spirit are other Persons of the Father, but not another thing. However, in the way we speak as people in our own languages, the word “alone” can be taken to exclude other people and things. Now, because of this, it is important to understand the context of what is being said in reference to the Holy Trinity along with its valid senses (absolute or relative). It should not always be taken literally because most people do not always speak strictly in the literal sense. Furthermore, knowing the position of the author beforehand also helps with the context of what is being said. For example, if a Catholic Bishop is speaking to a crowd about “God alone,” it can be logically inferred that he is not speaking out against the Holy Trinity as if he were denying both the Son and the Holy Spirit, but that in “God alone,” he is conveying a message pertaining to the faith (because Catholics believe in the Holy Trinity). Finally, when we refer to God as being the only true God, we are referring to the Holy Trinity who is ONE ESSENCE but in THREE PERSONS, even though we may not always mention the Divine Persons or the Divine Essence exclusively.

​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

Whether there are several persons in God?

There is only One God (One Essence) who is Three Persons (by relation). We know this because God revealed Himself to all mankind through His Patriarchs, Kings, Prophets, His Only Begotten Son, His Apostles, through His Saints, and those whom He chose to reveal Himself to, even little children! Now, He revealed Himself as The Father, The Son, and The Holy Spirit.  We recognize these persons by their real relations; by Paternity (Fatherhood), Filiation (Sonship), Spiration (Proceeding from the Source of Paternity and Filiation), and Procession (The Word (Jesus Christ), Holy Spirit (movement of the will through Love)). Furthermore, these relations are signified through the realities within the subsistence of the divine nature, not human nature (us). Now, the heretics and the blasphemers use language arguments to confuse and mislead, so as to trick others into professing a plurality of essences or different persons. Some go so far as to say the person of the Son is a creature and not divine (Muslims and Mormons etc.). Neo-Pagans of the Moderni Age view the Holy Trinity as one God among many along with their own backgrounds, history, and abilities. Theistic and non-theistic satanists go so far as to proclaim the chief fallen angel satan as the good god who received an ill portion from an unloving Father. But in truth, there is only One Living God who revealed Himself to the world and we know Him as The Father, The Son, and the Holy Spirit; The Name to which all the Christian faithful are baptized into!    

Whether there are more than three persons in God?

It may seem since there are four relations in God - Paternity (Father), Filiation (Son), Procession (There are only two possessions - The Word Made Flesh (Son) and Love (The Holy Spirit)), and Spiration (Impulse of the Will and Spirit of Truth which comes forth from both the Father and the Son), it may also seem good for someone to believe that there are four persons in God. However, this is false because SPIRATION cannot be separated from the person of the Father or the Son, but belongs to both. Furthermore, although SPIRATION is a real relation in God, it so happens not to be a personal relation in God which belongs solely to one or the other (Father or Son); rather, IT BELONGS TO BOTH. Thus, those who receive the Holy Spirit must acknowledge both the Father and the Son because The Spirit of Truth belongs to both of them. Think of it this way; can someone win the gift (in this sense, ACCIDENT) of the lottery without filling out the required numbers on the ticket? Absolutely not, for the chances and probability of one winning the lottery without filling out all of the assigned spaces to enter numbers is zero, for this lotto ticket would not be valid. It is important to understand that I am referring to ordinary circumstances in individuals; those who choose to remain in mortal sin (UNBELIEF is the highest mortal sin one can commit) and defile the temples of their bodies which create an unsuitable place for the Holy Spirit to dwell; just as antibodies reject organ donation and attack it, so does a defiled temple of the body and unconfessed mortal sin reject the Holy Spirit and attack it as well. So, some may say, “Well I don’t have to be baptized, I already have the Holy Spirit,” or “Us Jews just need the Father, for we do not need to acknowledge His Son because we are chosen,” and “Us Muslims believe Christ was just a prophet,” the failure to fully acknowledge who God truly is and how He revealed Himself to the world through His Church (the one with authority), places the soul in a type of spiritual poverty which deprives itself of the truth and ultimately salvation and the gift of the Spirit of the Living God to which all mankind is capable of receiving. To conclude, SPIRATION (the relation pertaining to God the Holy Spirit) is not a person as the Holy Spirit (Procession) is. It is simply a relation as in a property belonging to two other persons (as if both names were on the title of a vehicle, thus proving ownership). To clarify further; the three relations; which are Paternity, Filiation, and Procession signifies the persons of the Holy Trinity which are identified as the personal properties that declare personhood. As Christ Jesus, the Apostles, the Church Fathers, the Saints, and the visible Church (Roman Catholicism) that was left on earth which is the foundation and pillar of the truth who has proclaimed the gospel and message of salvation to the entire world since the 1st century since it was created by the Divine Will says; The Lord is One who we know as Three Persons, God The Father (Paternity), God The Son (Filiation), and God The Holy Spirit (Procession which is the person of the Holy Spirit Proceeding).     

Whether the numeral terms denote anything real in God?

The term “One” consists of what is indivisible and multitude. “One” is the idea and principle of a thing that is numbered or realized. It is also being, for there is only one of you and not many. Furthermore, one of you as a species is many and therefore are multitude, as there are many humans among the earth’s surface and in this way that too is also “One.” Multitude is the measure of what things are measured by which consists of incremental units. For example, when we refer to the term “One,” and we say The Lord Is One, we mean there is ONE GOD, BUT THREE PERSONS. Secondly, when we refer to the term “Multitude,” we say THE HOLY TRINITY, God The Father, God The Son, and God the Holy Spirit who are Three Persons within the multitude of The Holy Trinity under The Godhead WHO IS ONE. Now, when referring to multitude, this cannot be applied to God such as species and quantity as if we were referring to types of reptiles or primates within a genus and species because the terms ONE and MULTITUDE when referring to God transcends our understanding of substance and relation, so all we have left to ponder are examples within the material principle (matter, the universe, earth, and creatures) which fall short in explaining The Godhead fully because what is finite (the human mind) cannot ponder what is infinite (the Divine Mind) fully and with complete accuracy. Nonetheless, we try to understand God so as to draw closer to Him in closer union. As for numeral terms when referring to God, they are not real relations in God but just relations in as much as we as humans can understand and describe them (as when we refer to the Three Person of God in One Essence). Everything which follows from that is simply negation and only has negative meanings (so as to take away from what God isn’t so you can identify him better for Who He Is, for example - you wish to find a seashell underneath a pile of stones, so you remove the stones until the seashell becomes visible). Numeral terms denote something real in creatures such as identifying classes, species and taxonomy, but this does not apply to God. 

Whether this term “person” can be common to the three persons?

What a “person” is, is common to them. So, if we can call a human creature a PERSON, an angelic being a PERSON, all the more it is proper and right to refer to the PERSONS (The Holy Trinity) who created them both as PERSON. So, when somebody asks in reference to God, “Three what?” The Church says, “Three Persons.” This word person signifies the name of a reality that the name of “person” is common to the idea of the Three Divine Persons which subsist distinctively from one another in the divine nature. 

​​​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

The definition of “person?”

Human beings can master things. For example, the mechanic can master the diesel engine, in that through a lifetime of study and experience, he can understand all of the parts which go to the diesel engine as he would know where they belong, how to replace them, and how to get them working together in unison. The mechanic masters the diesel engine because it is a human invention; a man-made construct, for the diesel engine contains a finite quantity of parts in the material principle to which humans are subjected to. Not so for the Holy Trinity, for the Holy Trinity is not a creature or an invention of man, nor is the Holy Trinity subjected to the material principle alone (like material creatures are such as birds, insects, and fish). Furthermore, The Holy Trinity is  not of the same genus as human, nor is the Holy Trinity of the same substance as the creature or of the same order as human beings. For if the human could master the Holy Trinity and know all of its mysteries, which is infinite, eternal, and immeasurable, then the Holy Trinity would be a human invention and not Divine. However, this is not the case, and is why no human person can understand the Holy Trinity in its fullness; for if any creature could understand the Holy Trinity in its fullness, then the Holy Trinity would not be God, but a human invention like a diesel engine! However, this is not the case, for the Holy Trinity definitely is God which consists of One (essence) in Three Persons (Father, Son, Holy Spirit) and Three Persons in One (divine), for God is truly One, as the Lord proclaimed to every living creature through His Word (Son). Now, to understand the Holy Trinity in a more accurate way (according to our likeness as creature), and in a way we can understand it through parts (quantity), specific distinctions should be made with their definitions in an effort to define what “person” is, in the language of Saint Thomas Aquinas’ discourse:

-Essence: What something is. Found in a particular. 
-Form: The boundary and shape around the essence of something  Also found in a particular.  
-Universal: Through the whole, consisting of many particulars. 
-Particular: Things that exist in relation to one another, such as “a bush,” and “a cat.” 
-Singular: Consists of the universal and particular. 
-Order: The arrangement or disposition of things in relation to one another.
-Genus: A group or class of something consisting of many categories.
-Species: Within a genus and a more specific category of many kinds, such as human or bird. 
-Individual: Same kind, autonomous in number. Many of the same things. Like a pile of stones.  
-Individualized: Distinctive or more apparent. 
-Substance: Where the individual is found individualized distinctively. Also found in a genus.   
-Rational Substance: Substances that act on themselves with dominion over their own actions. 
-Individual Substance: A thing that is distinct, but not rational. For example; “this rock.”
-Hypostases: Known as first substances. Individuals of the genus substance. Like a human who has a body that receives a soul fashioned to it, thus one person, not two. 
-Subject: The formal perspective of what something is through use of the intellect. Also, a being situated in relation to other things that exist outside itself (everything exists within God because of God), so the term subject pertains to things not of God. 
-Accident: Potentiality, such as the decisions of the freewill which is not attributed to God. 
-Nature: The essence of something in matter completed by its form. 
-Rational Nature: What is proper to a rational substance by its natural inclination. 
-Person: Individual substance with an added rational nature (rational substance) signified by the singular. For example, “this is Karen,” or “meet my friend Joe,” and “Archangel Michael, defend us in battle!”

It is important to note that the Holy Trinity which is divine and God does not consist of subject or accident, for there are no accidents in God, because He is actual being. For humans (and angels), we are being in potentiality, in that we are non-existence that partakes in the giving life and agency of God who is actual existence, and it so happens that He has given humans and angels a freewill as a gift because of election and dominion, so what follows from this is that the decisions of the freewill by their subjects is what becomes an accident and in this way the evil that creatures do (falling short or not adding up to what they were made for) is not attributed to God who made all things good and where nothing is an accident through him, but only in creatures by their freewill who are beings in potentiality as stated earlier. Now, it is also important to remember that God is simple and not consisting of any parts, but for humans, we consist of many parts of the body that wrap around an intellect (a soul or spirit), and this is what we call a composite being in potentiality (in that we have our existence through His actual existence). Finally,  the soul of a person belong to its species, and although it may be separate from the body as a part not linked to an organ (quantity), it cannot be classified as a separate individual substance because it belongs to the first substance of the body (hypostases) until the first death (referring to the body which is inevitable), as the second death pertains to the spirit (which is optional), just as a foot cannot be designated as a person because it does not meet the full definition of what is being described.     

Whether “person” is the same as hypostasis, subsistence, and essence?

Depending how these words are being used, language arguments can come into play which draw confusion on the matter. Even more so, those within beliefs other than Christian along with heretical sects have used such words for their own purposes to spread confusion and heresy for their inward causes. For example, the Mormons who believe they can become God and divine do not acknowledge (by faith) the essence of the Holy Trinity, for they believe The Only Begotten Son (Filiation and Christ Jesus) of God the Father (Paternity and Unbegotten) is a mere creature (the Arian heresy) and not divine. In this way, they profess a different essence, thus falling short in accepting the truth of the divine essence which is One in Three Persons (Father, Son, and Holy Spirit). For those who cling to these errors - how can they worship and be at peace in the spirit in Heaven with God forever, if they themselves believe they are to be on the same level as Him? For God does not have competitors, nor are those who subscribe to the non-Christian belief of Mormonism could ever stand in the presence of a High King if they too believed they would be such a thing so as to compete with Him! It is as if a stranger on the street walked into the White House and expected to be listened to, revered, and honored as the President who already reigns in the office! Now, the twofold and threefold senses of hypostasis, subsistence, and essence within their own context adds to the confusion (brought forth by heretics) and are used for the purposes of the self-condemned to lead many souls to perdition. Finally, it should be said that hypostasis, subsistence, and essence are the essential principles of what makes up a person in creatures and in God, but they must be used in a correct manner in the proper sense and context. For more clarity upon this matter, I would suggest reading the text in Saint Thomas Aquinas’ own words while in a state of grace with a humble and faithful disposition. 

See: 

Summa Theologiae I, Q. 29, A. 2

https://www.newadvent.org/summa/1029.htm

Whether the word “person” should be said of God?

The dignity of man and angelic beings are held in high regard because of the rational nature of their substances (personhood). Now, the Lord Who is God of man and angel along with everything in being has the dignity of the divine nature which excels all dignities of creatures, matter, and form which is also most perfect than all other natures; so in this way, the word “person” ultimately and pre-eminently belongs to God to the highest degree - He Who Is the Source of Everything. Heretics and neo-pagans (enemies of God) in the Moderni Age have used confusing language to deny the one essence of God with its Three Persons while often tricking those who are misinformed about God into professing several essences, or even seeking to promote creatures as divine, as we see with those who worship the demons as false gods (to their own destruction). Now, because of this, It is most perfect, right, and accurate to use the word of “person” when pertaining to God, for He is the First Intellect, the Highest Intelligence, and the sum of everything that is good and righteous, for there is no knowledge, happening, or becoming that He is not aware of while at the same time there is nothing which can subject Him to anything because everything is subjected to Him (literally, not metaphorically). So, if the creature (human and angel) is afforded the dignity of personhood by those who mention them, all the more for The First Person who created all of them into existence who is deserving of the highest dignity and honor by all creation which is subjected to Him!

Whether this word “person” signifies relation?

The distinction of the Three Persons in the Godhead (Holy Trinity) is made by the relation of origin. In so far as we are speaking of a person and what we know of a person, a relation is identified to another person as it pertains to the one person being mentioned. For example, one could say “the police officer arrested him?” Arrested who? The criminal. In another way, it can be said, “The doctor prescribed the medication to her before she was discharged.” Who was discharged? The patient. Now, we know the Son is the Son of the Father because He comes forth by way of Filiation, for He is truly begotten of the Father, and is the Word Made Flesh, as the Word of God boldly proclaims. We also recognize the distinction of the Father from the Son by way of Paternity, for the Father is truly unbegotten, as He alone is the First Principle. Furthermore, we know the Holy Spirit by way of its Spiration from the Father and the Son, for whoever denies the Father and the Son cannot receive the Holy Spirit, which is the Spirit of Truth and is also a movement of Love which proceeds unto creatures who receive this gift, for the Three in One and One in Three are One Essence and not merely just modes of God. The divine essence subsists within itself and its personhood signifies their relations to one another by their real relations. Another way to understand this; it could be said that we know what is cold because of what hot feels like, thus our minds can identify that hot and cold are not the same, but two different things (because of their relations to one another which are real relations). In the same way, we can say that we know there is a daughter to a mother because of the real relationship that exists between the two, for this distinction distinguishes the two as separate persons (plurality) and not as a single person (singular). 

​​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

Whether there are real relations in God?

There are real relations in God. The Father is from paternity while the Son is from filiation. In other words, The Father is not begotten of anyone or anything, because He is the First Mover, He Who Puts all Things into Motion and who Himself is unmoved. Furthermore, everything in existence springs forth from Him, as there is nothing prior or before Him. As for Son, who is the Word Made Flesh as the apostle John proclaimed in His gospel, The Son comes from the Father as begotten from a conjoined living principle; representing the nature of the Father (Divine), who is God, the Second Person of the Most Holy Trinity. These relations are real and in the literal sense. It is not a metaphor, as some have falsely suggested when they consider the Son as a high level manager, prophet, or messenger who is that of a creature and not Divine or from the same substance as the Father.  

Whether relation in God is the same as His essence?

Everything that is not of the Divine Essence is a creature and not worthy of the highest worship which is only reserved for the Godhead which is truly One Essence; One in Three and Three in One, The Father (intellect, first principle, not begotten), The Son (intellect, begotten by an eternal generation, and word), and Holy Spirit (impulse of the will, procession of Love, Truth, and Advocate which comes forth from the Father and Son by an eternal procession). 

Whether the relations in God are really distinguished from each other?

The relations in God between Father (intellect, not begotten, the first principle), Son (intellect, begotten, procession of the word) and Holy Spirit (will, procession of love, truth, and advocate) are clearly distinguished from one another. The Father is by paternity, as He is the First Principle, and the Son is by filiation, as He is the Word Made Flesh, begotten (in the literal sense); for example, in a way we can understand this - as a human son (who is creature) comes from a human father (who is also creature) from the same substance as the father in the same likeness with the same attributes and traits as observed through the human family in accordance with natural law as we see in the material principle which is subjected to time (birth and death). From spiration, in that the Holy Spirit which is WILL and IMPULSE proceeds into the world by way of LOVE and TRUTH from both the Father (pure intellect, source of everything) and Son (intellect and word). We also see this in the Kings and Prophets of Israel who received the Holy Spirit before Pentecost and before when Lord Jesus Christ walked the earth in His human nature; for they too knew Him, acknowledged Him, and wrote about Him, even though the rest of the world did not know Him or could even bring themselves to accept Him. Finally, we distinguish them by their processions as when the bible is read in a solemn assembly and when a composite of flesh and spirit (a human), by sanctifying grace, establishes their holy body as a proper temple and dwelling place for the Holy Spirit as when the Holy Spirit illuminates the consciousness and mind of the person to confess their sins, testify truthfully, and to keep a pledge; come what may!  

Whether in God there are only four real relations-paternity, filiation, spiration, and procession?

There are only four real relations in God. Furthermore, there are two ways to understand real relations; one, by its parts as they relate to one another (quantity), two by the action in relation to one another (doer to the deed). For example, the rider of a horse to the horse, a driver of the car to the car, so this is how we understand relations to one another - through their parts (quantity) and the one who does something (the deed). Now, God does not consist of many parts (quantity) because as was stated before, He is simple and whole (eternal with no beginning or end), for His intellect and will are one in the same, and He understands all things in existence, not in existence, or could be in existence by one simple act of knowing (because He is the source of all of it in a way we do not understand as creatures). Therefore, we can not understand the relation in God through His quantity of parts, for no such thing exists in Him. Now, we as creatures understand real relation in other things that are not God to quantity and parts because of our own subjection to time (start to finish, birth to death, corruption and decay), for we understand one thing by way of another, and from that knowledge we discover new knowledge of a thing that pertains to it, and in this way, by successive movements (time) we understand things. So, in order for us to understand real relations in God it must be linked to an action. These actions are the procession of the intellect (Son) which is also the Word (scripture) and is also known as generation which is proper to life and living things. The second action of procession is that of the will (Holy Spirit) which is also love. Now, considering these two processions of God, opposite relations exist; the First Principle (God the Father) to which all life originates from is of paternity, while the Word (Son and Begotten) proceeds from this First Principle where the relation is filiation. As for the procession of Love (Holy Spirit), the relation is to the Father and Son which is called spiration because it proceeds from them, for anyone who receives the Holy Spirit must acknowledge both the Father and Son (as when one performs the action of the sign of the cross as a show of faith). Finally, we know the four relations by their two processions, not by their parts or quantity, because no creature could understand the Holy Trinity by way of parts or quantity, for such is immeasurable, but we can somewhat know the Holy Trinity by their actions (proceeding by way of Word and Intellect and by way of Love and Will). 

​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

Whether there is procession in God?

There is a procession of God. This is understood as proceeding FROM a source (God) TO a calculated end (goodness) by an Undiminished Primary Substance (also God), but not as we understand it in the material principle, as if a fourth of July parade were marching through the streets in an orderly fashion from start to finish. In another way, when we start a burner and place a pot over it with water, the heat from the fire transfers to the pot and boils the water. From there, we pour the water into a cup and it becomes something else (like a cup of tea). This is an orderly movement which originated from a source (the will of the one making tea) and we best can understand its procession by its effects (a cup of tea to drink). The fire does not become the tea, nor does the pot become the boiling water. Now, we can not apply these examples in the material principle to the procession of God fully with accuracy, because God is above all things, and it is improper to understand God truly by the procession of creatures, similitudes which fall short, or lower things in nature which cannot equal Him. Rather, it would be more appropriate to say that what comes forth and proceeds from God does not leave Him, but still remains in Him as belonging to Him. In this way, the First Principle is unchanging, as He is the First Mover who puts all things into motion, who Himself is unmoved. Where some have fallen into error, they believed the Son and the Holy Spirit came from the Father as a primary creature (like a high level angel or the highest level manager giving reports back to the owner of a business) rather than from the same substance equal to the Father, thus reducing God the Son and God the Holy Spirit to a creature of their own likeness as human (limited and bound to their own understanding) while shifting from the First Principle to another as if effects could nullify causes, which is impossible. Even more so, those who fell into error and who have strayed away from the fundamental belief which makes one a Christian (The Holy Trinity), remained in the false belief that the procession which takes place from the Source of Life (God who is One in Three and Three in One) became a mere effect, thus denying the Divinity of whom God revealed to us as True God/True Man (Son) and the Spirit Advocate (Holy Spirit). Finally, the Word of God uses names and descriptions to help us understand His procession and in this way the voice and letter of what we hear or read aligns with what is already present in our heart but was silent because God has given all humans, who are rational beings like the angels, the intellect to know Him and receive Him, even if they still choose to use their own freewill to reject Him which is another way of succumbing to hatred of self and others, for if someone cannot love the Source of Everything, this one cannot even love others around them as they should, nor can this one even love oneself! 

Whether any procession in God can be called generation?

Procession in God can be called generation. This has two layers: the first layer means the transition from non-existence to existence, non-being to being, and nothingness (not the state of death) to life. The second layer is coming forth by generation into existence from a conjoined living principle to which we know as being brought into the world by way of resembling someone or something else. For example, a husband and wife have a child and that child comes out of the womb with fingers and toes, hair, two eyeballs, a face, limbs, and skin which is similar to the newborn baby’s parents. Human springs forth from humans, while reptiles spring forth from reptiles, but the source of all of them is the First Living Principle which we know as God; conjoined by a similar likeness/image/trait/spirit, as the Lord said “let us make man in our image according to our likeness.” On the other hand, it would not be proper to call a parasitic worm in the stomach a begotten son or a pimple upon the skin surface an extension of one’s being. Nor would it even be proper to say that a toe, since it is part of your body, could be in comparison to a child which also springs forth from one’s body. Would the parent equate the same value to the child as the toe, the pimple, or the parasitic worm found in the stomach? Absolutely not, for these things mentioned which are part of the body are not worthy of sonship because they do not reflect the same nature of the one whom the generation came forth. Furthermore, while containing one layer, they ultimately lack both layers of what we know to be generation in the sense of life springing forth from a conjoined principle resembling the source. Now, as it is for God and the procession of the Word, which is The Son (who is The Word made flesh), we see that it is rightly called generation as The Word proceeding from The Father is rightly called Son (Lord Jesus Christ).

Whether any other procession exists in God besides that of the Word?

There are two processions in God: First, the procession of The Word which is rightfully called Son and Begotten (to which we know as The Christ or Messiah); Second, the procession of Love which is also known as the Holy Spirit, the Advocate, the Spirit of Truth, and The Helper as the Holy Apostle John proclaims from his gospel in John 14:16 where he quotes the direct words from Lord Jesus Christ Himself as an eye witness.   

Whether the procession of love in God is generation?

As the Church fathers have stated plainly so as to make clear to everyone; the Holy Spirit comes from the Father and the Son as proceeding forth into the world by a movement of Love and is not begotten as the Son is. Now, to expand upon this distinction, one must plainly understand the differentiation of intellect and will. By way of the intellect, generation occurs in that what springs forth by an intelligible action (birth, works, intelligent operations) resembles the likeness of the intellect from which the generation occurred and this is known as begotten. As for the movement of the will which springs forth from the intellect, this must be known as an impulse or willful movement towards an object for a set purpose while not becoming the same procession as we see in the Son as begotten, but rather a different procession known as Love which is the Spirit of Truth.  To elaborate further, to receive the Holy Spirit in fullness without diminishment, one must not only acknowledge the Father, but also acknowledge His Son because nobody who denies either the Father or the Son can receive The Holy Spirit which proceeds from both the Father and the Son. 

Whether there are more than two processions in God?

There are only two processions in God coming forth from the intellect and the will; the procession of the Son who is begotten (intellect), and the procession of Love (the Spirit of Truth) which is the Holy Spirit (will). Remembering that God is in the fullness of understanding of all things in existence or could exist by one simple act while also willing all things into existence that do exist by this same act. The Oneness of His actions in creation through His Word (Son) and Love (Holy Spirit) are sufficient and made whole. Therefore, there are only two processions in God and they are sufficient for what is needed.

I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
​
Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 27-49 from newadvent.org with permission.
 
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.

​Whether beatitude belongs to God?


Beatitude belongs to God in the highest degree. This is to attribute what is perfect, glorious, intelligent, possessing every excellent virtue and manner, the maximum of love and charity, and the climatic state of being. All of this rightly and justly belongs to the Living God who is all of these things.


Whether God is called blessed in respect of His intellect?


To be and to understand is one in the same with God, for He is simple. For all things move to attain happiness by way of its nature, so as to find rest in its calculated end, and it just so happens that beatitude is the perfect good of an intellectual nature. Furthermore, the intellect as we know it is the soul wrapped in a human body. But God is the First intellect, to which all intellects spring forth from. In this, He is the maximum of all things, and so it is rightly said that we should call Him blessed in respect to His intellect.
 
Whether God is the beatitude of each of the blessed?


Beatitude is said to be the supreme good in an absolute manner. Since life in the spirit is of an intellectual existence and being, it can be said that beatitude is of an intellectual attainment and state of glory. The calculated end for the intellectual being is rest and glory in Him, and it could be understood that everyone is blessed from the occurrence that someone knows and understands God, and in another way, the act of understanding this through the created is what beautifies creatures. However, in God, this is uncreated, and has always been there from the beginning. So, the Lord for the Lord’s sake, as who is the Reward of all rewards, fulfills what is sought in the created who seeks it, and in this way, God is the beatitude of the blessed.


Whether all other beatitude is included in the beatitude of God?


What is beautiful, attractive, and worthy of admiration and exaltation is found in God who pre-exists all things that are desirable to the highest degree. For what riches may attain, God has through complete self-sufficiency. For what is sought out after fame, God obtains this in that everything living admires and moves to Him (even when rejecting Him, unbelievers and those in denial know the idea of Him is something beyond them, and in this way they also admire Him). For what is power on earth in the material principle, is omnipresence and might in God to the highest degree throughout the universe in what exists, doesn’t exist, and could exist. For what is ownership, possession, property, and false “love” to creatures (equating what is love with sexual immorality and decadence); in God it is Fathership to ownership, the breaking of a yoke to what is owned and controlled, good stewardship in what someone is responsible and accountable for, and the wishing of the ultimate good for the sake of another out of love to what is sexual immorality. So, in all of these things humans and creatures seek on earth and in the material principle His presence, and are led back to the Divine Beatitude which is in God who are all these things to the highest degree at the height of His maximum.

​I am blessed to be a Third Order Lay Dominican. However, the ideas expressed in this post are my own and do not represent the endorsement of or position of the Order of Preachers as a whole.
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Commentary regarding Saint Thomas Aquinas’ Summa Theologiae derived from: ST part (I), Q. 1-26 from newadvent.org with permission.
 
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