Authors/Thomas Aquinas/Summa Theologiae/Part I/Q29

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Iª q. 29 pr. Praemissis autem his quae de processionibus et relationibus praecognoscenda videbantur, necessarium est aggredi de personis. Et primo, secundum considerationem absolutam; et deinde secundum comparativam considerationem. Oportet autem absolute de personis, primo quidem in communi considerare; deinde de singulis personis. Ad communem autem considerationem personarum quatuor pertinere videntur, primo quidem, significatio huius nominis persona; secundo vero, numerus personarum; tertio, ea quae consequuntur numerum personarum, vel ei opponuntur, ut diversitas et solitudo, et huiusmodi; quarto vero, ea quae pertinent ad notitiam personarum. Circa primum quaeruntur quatuor. Primo, de definitione personae. Secundo, de comparatione personae ad essentiam, subsistentiam et hypostasim. Tertio, utrum nomen personae competat in divinis. Quarto, quid ibi significet. The definition of "person"
Iª q. 29 a. 1 arg. 1 Ad primum sic proceditur. Videtur quod incompetens sit definitio personae quam Boetius assignat in libro de duabus naturis, quae talis est, persona est rationalis naturae individua substantia. Nullum enim singulare definitur. Sed persona significat quoddam singulare. Ergo persona inconvenienter definitur. Objection 1. It would seem that the definition of person given by Boethius (De Duab. Nat.) is insufficient--that is, "a person is an individual substance of a rational nature." For nothing singular can be subject to definition. But "person" signifies something singular. Therefore person is improperly defined.
Iª q. 29 a. 1 arg. 2 Praeterea, substantia, prout ponitur in definitione personae, aut sumitur pro substantia prima, aut pro substantia secunda. Si pro substantia prima, superflue additur individua, quia substantia prima est substantia individua. Si vero stat pro substantia secunda, falso additur, et est oppositio in adiecto, nam secundae substantiae dicuntur genera vel species. Ergo definitio est male assignata. Objection 2. Further, substance as placed above in the definition of person, is either first substance, or second substance. If it is the former, the word "individual" is superfluous, because first substance is individual substance; if it stands for second substance, the word "individual" is false, for there is contradiction of terms; since second substances are the "genera" or "species." Therefore this definition is incorrect.
Iª q. 29 a. 1 arg. 3 Praeterea, nomen intentionis non debet poni in definitione rei. Non enim esset bona assignatio, si quis diceret, homo est species animalis, homo enim est nomen rei, et species est nomen intentionis. Cum igitur persona sit nomen rei (significat enim substantiam quandam rationalis naturae), inconvenienter individuum, quod est nomen intentionis, in eius definitione ponitur. Objection 3. Further, an intentional term must not be included in the definition of a thing. For to define a man as "a species of animal" would not be a correct definition; since man is the name of a thing, and "species" is a name of an intention. Therefore, since person is the name of a thing (for it signifies a substance of a rational nature), the word "individual" which is an intentional name comes improperly into the definition.
Iª q. 29 a. 1 arg. 4 Praeterea, natura est principium motus et quietis in eo in quo est per se et non per accidens, ut dicitur in II Physic. Sed persona est in rebus immobilibus, sicut in Deo et in Angelis. Non ergo in definitione personae debuit poni natura, sed magis essentia. Objection 4. Further, "Nature is the principle of motion and rest, in those things in which it is essentially, and not accidentally," as Aristotle says (Phys. ii). But person exists in things immovable, as in God, and in the angels. Therefore the word "nature" ought not to enter into the definition of person, but the word should rather be "essence."
Iª q. 29 a. 1 arg. 5 Praeterea, anima separata est rationalis naturae individua substantia. Non autem est persona. Inconvenienter ergo persona sic definitur. Objection 5. Further, the separated soul is an individual substance of the rational nature; but it is not a person. Therefore person is not properly defined as above.
Iª q. 29 a. 1 co. Respondeo dicendum quod, licet universale et particulare inveniantur in omnibus generibus, tamen speciali quodam modo individuum invenitur in genere substantiae. Substantia enim individuatur per seipsam, sed accidentia individuantur per subiectum, quod est substantia, dicitur enim haec albedo, inquantum est in hoc subiecto. Unde etiam convenienter individua substantiae habent aliquod speciale nomen prae aliis, dicuntur enim hypostases, vel primae substantiae. Sed adhuc quodam specialiori et perfectiori modo invenitur particulare et individuum in substantiis rationalibus, quae habent dominium sui actus, et non solum aguntur, sicut alia, sed per se agunt, actiones autem in singularibus sunt. Et ideo etiam inter ceteras substantias quoddam speciale nomen habent singularia rationalis naturae. Et hoc nomen est persona. Et ideo in praedicta definitione personae ponitur substantia individua, inquantum significat singulare in genere substantiae, additur autem rationalis naturae, inquantum significat singulare in rationalibus substantiis. I answer that, Although the universal and particular exist in every genus, nevertheless, in a certain special way, the individual belongs to the genus of substance. For substance is individualized by itself; whereas the accidents are individualized by the subject, which is the substance; since this particular whiteness is called "this," because it exists in this particular subject. And so it is reasonable that the individuals of the genus substance should have a special name of their own; for they are called "hypostases," or first substances. Further still, in a more special and perfect way, the particular and the individual are found in the rational substances which have dominion over their own actions; and which are not only made to act, like others; but which can act of themselves; for actions belong to singulars. Therefore also the individuals of the rational nature have a special name even among other substances; and this name is "person." Thus the term "individual substance" is placed in the definition of person, as signifying the singular in the genus of substance; and the term "rational nature" is added, as signifying the singular in rational substances.
Iª q. 29 a. 1 ad 1 Ad primum ergo dicendum quod, licet hoc singulare vel illud definiri non possit, tamen id quod pertinet ad communem rationem singularitatis, definiri potest, et sic philosophus definit substantiam primam. Et hoc modo definit Boetius personam. Reply to Objection 1. Although this or that singular may not be definable, yet what belongs to the general idea of singularity can be defined; and so the Philosopher (De Praedic., cap. De substantia) gives a definition of first substance; and in this way Boethius defines person.
Iª q. 29 a. 1 ad 2 Ad secundum dicendum quod, secundum quosdam, substantia in definitione personae ponitur pro substantia prima, quae est hypostasis. Neque tamen superflue additur individua. Quia nomine hypostasis vel substantiae primae, excluditur ratio universalis et partis (non enim dicimus quod homo communis sit hypostasis, neque etiam manus, cum sit pars), sed per hoc quod additur individuum, excluditur a persona ratio assumptibilis; humana enim natura in Christo non est persona, quia est assumpta a digniori, scilicet a verbo Dei. Sed melius dicendum est quod substantia accipitur communiter, prout dividitur per primam et secundam, et per hoc quod additur individua, trahitur ad standum pro substantia prima. Reply to Objection 2. In the opinion of some, the term "substance" in the definition of person stands for first substance, which is the hypostasis; nor is the term "individual" superfluously added, forasmuch as by the name of hypostasis or first substance the idea of universality and of part is excluded. For we do not say that man in general is an hypostasis, nor that the hand is since it is only a part. But where "individual" is added, the idea of assumptibility is excluded from person; for the human nature in Christ is not a person, since it is assumed by a greater--that is, by the Word of God. It is, however, better to say that substance is here taken in a general sense, as divided into first and second, and when "individual" is added, it is restricted to first substance.
Iª q. 29 a. 1 ad 3 Ad tertium dicendum quod, quia substantiales differentiae non sunt nobis notae, vel etiam nominatae non sunt, oportet interdum uti differentiis accidentalibus loco substantialium, puta si quis diceret, ignis est corpus simplex, calidum et siccum, accidentia enim propria sunt effectus formarum substantialium, et manifestant eas. Et similiter nomina intentionum possunt accipi ad definiendum res, secundum quod accipiuntur pro aliquibus nominibus rerum quae non sunt posita. Et sic hoc nomen individuum ponitur in definitione personae, ad designandum modum subsistendi qui competit substantiis particularibus. Reply to Objection 3. Substantial differences being unknown to us, or at least unnamed by us, it is sometimes necessary to use accidental differences in the place of substantial; as, for example, we may say that fire is a simple, hot, and dry body: for proper accidents are the effects of substantial forms, and make them known. Likewise, terms expressive of intention can be used in defining realities if used to signify things which are unnamed. And so the term "individual" is placed in the definition of person to signify the mode of subsistence which belongs to particular substances.
Iª q. 29 a. 1 ad 4 Ad quartum dicendum quod, secundum philosophum, in V Metaphys., nomen naturae primo impositum est ad significandam generationem viventium, quae dicitur nativitas. Et quia huiusmodi generatio est a principio intrinseco, extensum est hoc nomen ad significandum principium intrinsecum cuiuscumque motus. Et sic definitur natura in II Physic. Et quia huiusmodi principium est formale vel materiale, communiter tam materia quam forma dicitur natura. Et quia per formam completur essentia uniuscuiusque rei, communiter essentia uniuscuiusque rei, quam significat eius definitio, vocatur natura. Et sic accipitur hic natura. Unde Boetius in eodem libro dicit quod natura est unumquodque informans specifica differentia, specifica enim differentia est quae complet definitionem, et sumitur a propria forma rei. Et ideo convenientius fuit quod in definitione personae, quae est singulare alicuius generis determinati, uteretur nomine naturae, quam essentiae, quae sumitur ab esse, quod est communissimum. Reply to Objection 4. According to the Philosopher (Metaph. v, 5), the word "nature" was first used to signify the generation of living things, which is called nativity. And because this kind of generation comes from an intrinsic principle, this term is extended to signify the intrinsic principle of any kind of movement. In this sense he defines "nature" (Phys. ii, 3). And since this kind of principle is either formal or material, both matter and form are commonly called nature. And as the essence of anything is completed by the form; so the essence of anything, signified by the definition, is commonly called nature. And here nature is taken in that sense. Hence Boethius says (De Duab. Nat.) that, "nature is the specific difference giving its form to each thing," for the specific difference completes the definition, and is derived from the special form of a thing. So in the definition of "person," which means the singular in a determined "genus," it is more correct to use the term "nature" than "essence," because the latter is taken from being, which is most common.
Iª q. 29 a. 1 ad 5 Ad quintum dicendum quod anima est pars humanae speciei, et ideo, licet sit separata, quia tamen retinet naturam unibilitatis, non potest dici substantia individua quae est hypostasis vel substantia prima; sicut nec manus, nec quaecumque alia partium hominis. Et sic non competit ei neque definitio personae, neque nomen. Reply to Objection 5. The soul is a part of the human species; and so, although it may exist in a separate state, yet since it ever retains its nature of unibility, it cannot be called an individual substance, which is the hypostasis or first substance, as neither can the hand nor any other part of man; thus neither the definition nor the name of person belongs to it.
Iª q. 29 a2 Whether "person" is the same as hypostasis, subsistence, and essence?
Iª q. 29 a. 2 arg. 1 Ad secundum sic proceditur. Videtur quod persona sit idem quod hypostasis, subsistentia et essentia. Dicit enim Boetius, in libro de Duab. Natur., quod Graeci naturae rationalis individuam substantiam hypostaseos nomine vocaverunt. Sed hoc etiam, apud nos, significat nomen personae. Ergo persona omnino idem est quod hypostasis. Objection 1. It would seem that "person" is the same as "hypostasis," "subsistence," and "essence." For Boethius says (De Duab. Nat.) that "the Greeks called the individual substance of the rational nature by the name hypostasis." But this with us signifies "person." Therefore "person" is altogether the same as "hypostasis."
Iª q. 29 a. 2 arg. 2 Praeterea, sicut in divinis dicimus tres personas, ita in divinis dicimus tres subsistentias, quod non esset, nisi persona et subsistentia idem significarent. Ergo idem significant persona et subsistentia. Objection 2. Further, as we say there are three persons in God, so we say there are three subsistences in God; which implies that "person" and "subsistence" have the same meaning. Therefore "person" and "subsistence" mean the same.
Iª q. 29 a. 2 arg. 3 Praeterea, Boetius dicit, in commento praedicamentorum, quod usia, quod est idem quod essentia, significat compositum ex materia et forma. Id autem quod est compositum ex materia et forma, est individuum substantiae, quod et hypostasis et persona dicitur. Ergo omnia praedicta nomina idem significare videntur. Objection 3. Further, Boethius says (Com. Praed.) that the Greek ousia, which means essence, signifies a being composed of matter and form. Now that which is composed of matter and form is the individual substance called "hypostasis" and "person." Therefore all the aforesaid names seem to have the same meaning.
Iª q. 29 a. 2 s. c. 1 Sed contra est quod Boetius dicit, in libro de Duab. Natur., quod genera et species subsistunt tantum; individua vero non modo subsistunt, verum etiam substant. Sed a subsistendo dicuntur subsistentiae, sicut a substando substantiae vel hypostases. Cum igitur esse hypostases vel personas non conveniat generibus vel speciebus, hypostases vel personae non sunt idem quod subsistentiae. Objection 4.On the contrary, Boethius says (De Duab. Nat.) that genera and species only subsist; whereas individuals are not only subsistent, but also substand. But subsistences are so called from subsisting, as substance or hypostasis is so called from substanding. Therefore, since genera and species are not hypostases or persons, these are not the same as subsistences.
Iª q. 29 a. 2 s. c. 2 Praeterea, Boetius dicit, in commento praedicamentorum, quod hypostasis dicitur materia, usiosis autem, idest subsistentia, dicitur forma. Sed neque forma neque materia potest dici persona. Ergo persona differt a praedictis. Objection 5. Further, Boethius says (Com. Praed.) that matter is called hypostasis, and form is called ousiosis--that is, subsistence. But neither form nor matter can be called person. Therefore person differs from the others.
Iª q. 29 a. 2 co. Respondeo dicendum quod, secundum philosophum, in V Metaphys., substantia dicitur dupliciter. Uno modo dicitur substantia quidditas rei, quam significat definitio, secundum quod dicimus quod definitio significat substantiam rei, quam quidem substantiam Graeci usiam vocant, quod nos essentiam dicere possumus. Alio modo dicitur substantia subiectum vel suppositum quod subsistit in genere substantiae. Et hoc quidem, communiter accipiendo, nominari potest et nomine significante intentionem, et sic dicitur suppositum. Nominatur etiam tribus nominibus significantibus rem, quae quidem sunt res naturae, subsistentia et hypostasis, secundum triplicem considerationem substantiae sic dictae. Secundum enim quod per se existit et non in alio, vocatur subsistentia, illa enim subsistere dicimus, quae non in alio, sed in se existunt. Secundum vero quod supponitur alicui naturae communi, sic dicitur res naturae; sicut hic homo est res naturae humanae. Secundum vero quod supponitur accidentibus, dicitur hypostasis vel substantia. Quod autem haec tria nomina significant communiter in toto genere substantiarum, hoc nomen persona significat in genere rationalium substantiarum. I answer that, According to the Philosopher (Metaph. v), substance is twofold. In one sense it means the quiddity of a thing, signified by its definition, and thus we say that the definition means the substance of a thing; in which sense substance is called by the Greeks ousia, what we may call "essence." In another sense substance means a subject or "suppositum," which subsists in the genus of substance. To this, taken in a general sense, can be applied a name expressive of an intention; and thus it is called "suppositum." It is also called by three names signifying a reality--that is, "a thing of nature," "subsistence," and "hypostasis," according to a threefold consideration of the substance thus named. For, as it exists in itself and not in another, it is called "subsistence"; as we say that those things subsist which exist in themselves, and not in another. As it underlies some common nature, it is called "a thing of nature"; as, for instance, this particular man is a human natural thing. As it underlies the accidents, it is called "hypostasis," or "substance." What these three names signify in common to the whole genus of substances, this name "person" signifies in the genus of rational substances.
Iª q. 29 a. 2 ad 1 Ad primum ergo dicendum quod hypostasis, apud Graecos, ex propria significatione nominis habet quod significet quodcumque individuum substantiae, sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae, ratione suae excellentiae. Reply to Objection 1. Among the Greeks the term "hypostasis," taken in the strict interpretation of the word, signifies any individual of the genus substance; but in the usual way of speaking, it means the individual of the rational nature, by reason of the excellence of that nature.
Iª q. 29 a. 2 ad 2 Ad secundum dicendum quod, sicut nos dicimus in divinis pluraliter tres personas et tres subsistentias, ita Graeci dicunt tres hypostases. Sed quia nomen substantiae, quod secundum proprietatem significationis respondet hypostasi, aequivocatur apud nos, cum quandoque significet essentiam, quandoque hypostasim; ne possit esse erroris occasio, maluerunt pro hypostasi transferre subsistentiam, quam substantiam. Reply to Objection 2. As we say "three persons" plurally in God, and "three subsistences," so the Greeks say "three hypostases." But because the word "substance," which, properly speaking, corresponds in meaning to "hypostasis," is used among us in an equivocal sense, since it sometimes means essence, and sometimes means hypostasis, in order to avoid any occasion of error, it was thought preferable to use "subsistence" for hypostasis, rather than "substance."
Iª q. 29 a. 2 ad 3 Ad tertium dicendum quod essentia proprie est id quod significatur per definitionem. Definitio autem complectitur principia speciei, non autem principia individualia. Unde in rebus compositis ex materia et forma, essentia significat non solum formam, nec solum materiam, sed compositum ex materia et forma communi, prout sunt principia speciei. Sed compositum ex hac materia et ex hac forma, habet rationem hypostasis et personae, anima enim et caro et os sunt de ratione hominis, sed haec anima et haec caro et hoc os sunt de ratione huius hominis. Et ideo hypostasis et persona addunt supra rationem essentiae principia individualia; neque sunt idem cum essentia in compositis ex materia et forma, ut supra dictum est, cum de simplicitate divina ageretur. Reply to Objection 3. Strictly speaking, the essence is what is expressed by the definition. Now, the definition comprises the principles of the species, but not the individual principles. Hence in things composed of matter and form, the essence signifies not only the form, nor only the matter, but what is composed of matter and the common form, as the principles of the species. But what is composed of this matter and this form has the nature of hypostasis and person. For soul, flesh, and bone belong to the nature of man; whereas this soul, this flesh and this bone belong to the nature of this man. Therefore hypostasis and person add the individual principles to the idea of essence; nor are these identified with the essence in things composed of matter and form, as we said above when treating of divine simplicity (3, 3).
Iª q. 29 a. 2 ad 4 Ad quartum dicendum quod Boetius dicit genera et species subsistere, inquantum individuis aliquibus competit subsistere, ex eo quod sunt sub generibus et speciebus in praedicamento substantiae comprehensis, non quod ipsae species vel genera subsistant, nisi secundum opinionem Platonis, qui posuit species rerum separatim subsistere a singularibus. Substare vero competit eisdem individuis in ordine ad accidentia, quae sunt praeter rationem generum et specierum. Reply to Objection 4. Boethius says that genera and species subsist, inasmuch as it belongs to some individual things to subsist, from the fact that they belong to genera and species comprised in the predicament of substance, but not because the species and genera themselves subsist; except in the opinion of Plato, who asserted that the species of things subsisted separately from singular things. To substand, however, belongs to the same individual things in relation to the accidents, which are outside the essence of genera and species.
Iª q. 29 a. 2 ad 5 Ad quintum dicendum quod individuum compositum ex materia et forma, habet quod substet accidenti, ex proprietate materiae. Unde et Boetius dicit, in libro de Trin., forma simplex subiectum esse non potest. Sed quod per se subsistat, habet ex proprietate suae formae, quae non advenit rei subsistenti, sed dat esse actuale materiae, ut sic individuum subsistere possit. Propter hoc ergo hypostasim attribuit materiae, et usiosim, sive subsistentiam, formae, quia materia est principium substandi, et forma est principium subsistendi. Reply to Objection 5. The individual composed of matter and form substands in relation to accident from the very nature of matter. Hence Boethius says (De Trin.): "A simple form cannot be a subject." Its self-subsistence is derived from the nature of its form, which does not supervene to the things subsisting, but gives actual existence to the matter and makes it subsist as an individual. On this account, therefore, he ascribes hypostasis to matter, and ousiosis, or subsistence, to the form, because the matter is the principle of substanding, and form is the principle of subsisting.
Iª q. 29 a3 Whether the word "person" should be said of God?
Iª q. 29 a. 3 arg. 1 Ad tertium sic proceditur. Videtur quod nomen personae non sit ponendum in divinis. Dicit enim Dionysius, in principio de Div. Nom. universaliter non est audendum aliquid dicere nec cogitare de supersubstantiali occulta divinitate, praeter ea quae divinitus nobis ex sanctis eloquiis sunt expressa. Sed nomen personae non exprimitur nobis in sacra Scriptura novi vel veteris testamenti. Ergo non est nomine personae utendum in divinis. Objection 1. It would seem that the name "person" should not be said of God. For Dionysius says (Div. Nom.): "No one should ever dare to say or think anything of the supersubstantial and hidden Divinity, beyond what has been divinely expressed to us by the oracles." But the name "person" is not expressed to us in the Old or New Testament. Therefore "person" is not to be applied to God.
Iª q. 29 a. 3 arg. 2 Praeterea, Boetius dicit, in libro de Duab. Natur., nomen personae videtur traductum ex his personis quae in comoediis tragoediisque homines repraesentabant; persona enim dicta est a personando, quia concavitate ipsa maior necesse est ut volvatur sonus. Graeci vero has personas prosopa vocant, ab eo quod ponantur in facie, atque ante oculos obtegant vultum. Sed hoc non potest competere in divinis, nisi forte secundum metaphoram. Ergo nomen personae non dicitur de Deo nisi metaphorice. Objection 2. Further, Boethius says (De Duab. Nat.): "The word person seems to be taken from those persons who represented men in comedies and tragedies. For person comes from sounding through [personando], since a greater volume of sound is produced through the cavity in the mask. These "persons" or masks the Greeks called prosopa, as they were placed on the face and covered the features before the eyes." This, however, can apply to God only in a metaphorical sense. Therefore the word "person" is only applied to God metaphorically.
Iª q. 29 a. 3 arg. 3 Praeterea, omnis persona est hypostasis. Sed nomen hypostasis non videtur Deo competere, cum, secundum Boetium, significet id quod subiicitur accidentibus, quae in Deo non sunt. Hieronymus etiam dicit quod in hoc nomine hypostasis, venenum latet sub melle. Ergo hoc nomen persona non est dicendum de Deo. Objection 3. Further, every person is a hypostasis. But the word "hypostasis" does not apply to God, since, as Boethius says (De Duab. Nat.), it signifies what is the subject of accidents, which do not exist in God. Jerome also says (Ep. ad Damas.) that, "in this word hypostasis, poison lurks in honey." Therefore the word "person" should not be said of God.
Iª q. 29 a. 3 arg. 4 Praeterea, a quocumque removetur definitio, et definitum. Sed definitio personae supra posita non videtur Deo competere. Tum quia ratio importat discursivam cognitionem, quae non competit Deo, ut supra ostensum est, et sic Deus non potest dici rationalis naturae. Tum etiam quia Deus dici non potest individua substantia, cum principium individuationis sit materia, Deus autem immaterialis est; neque etiam accidentibus substat, ut substantia dici possit. Nomen ergo personae Deo attribui non debet. Objection 4. Further, if a definition is denied of anything, the thing defined is also denied of it. But the definition of "person," as given above, does not apply to God. Both because reason implies a discursive knowledge, which does not apply to God, as we proved above (14, 1] ); and thus God cannot be said to have "a rational nature." And also because God cannot be called an individual substance, since the principle of individuation is matter; while God is immaterial: nor is He the subject of accidents, so as to be called a substance. Therefore the word "person" ought not to be attributed to God.
Iª q. 29 a. 3 s. c. Sed contra est quod dicitur in symbolo Athanasii, alia est persona patris, alia filii, alia spiritus sancti. On the contrary, In the Creed of Athanasius we say: "One is the person of the Father, another of the Son, another of the Holy Ghost."
Iª q. 29 a. 3 co. Respondeo dicendum quod persona significat id quod est perfectissimum in tota natura, scilicet subsistens in rationali natura. Unde, cum omne illud quod est perfectionis, Deo sit attribuendum, eo quod eius essentia continet in se omnem perfectionem; conveniens est ut hoc nomen persona de Deo dicatur. Non tamen eodem modo quo dicitur de creaturis, sed excellentiori modo; sicut et alia nomina quae, creaturis a nobis imposita, Deo attribuuntur; sicut supra ostensum est, cum de divinis nominibus ageretur. I answer that, "Person" signifies what is most perfect in all nature--that is, a subsistent individual of a rational nature. Hence, since everything that is perfect must be attributed to God, forasmuch as His essence contains every perfection, this name "person" is fittingly applied to God; not, however, as it is applied to creatures, but in a more excellent way; as other names also, which, while giving them to creatures, we attribute to God; as we showed above when treating of the names of God (13, 2).
Iª q. 29 a. 3 ad 1 Ad primum ergo dicendum quod, licet nomen personae in Scriptura veteris vel novi testamenti non inveniatur dictum de Deo, tamen id quod nomen significat, multipliciter in sacra Scriptura invenitur assertum de Deo; scilicet quod est maxime per se ens, et perfectissime intelligens. Si autem oporteret de Deo dici solum illa, secundum vocem, quae sacra Scriptura de Deo tradit, sequeretur quod nunquam in alia lingua posset aliquis loqui de Deo, nisi in illa in qua primo tradita est Scriptura veteris vel novi testamenti. Ad inveniendum autem nova nomina, antiquam fidem de Deo significantia, coegit necessitas disputandi cum haereticis. Nec haec novitas vitanda est, cum non sit profana, utpote a Scripturarum sensu non discordans, docet autem apostolus profanas vocum novitates vitare, I ad Tim. ult. Reply to Objection 1. Although the word "person" is not found applied to God in Scripture, either in the Old or New Testament, nevertheless what the word signifies is found to be affirmed of God in many places of Scripture; as that He is the supreme self-subsisting being, and the most perfectly intelligent being. If we could speak of God only in the very terms themselves of Scripture, it would follow that no one could speak about God in any but the original language of the Old or New Testament. The urgency of confuting heretics made it necessary to find new words to express the ancient faith about God. Nor is such a kind of novelty to be shunned; since it is by no means profane, for it does not lead us astray from the sense of Scripture. The Apostle warns us to avoid "profane novelties of words" (1 Tim. 6:20).
Iª q. 29 a. 3 ad 2 Ad secundum dicendum quod, quamvis hoc nomen persona non conveniat Deo quantum ad id a quo impositum est nomen, tamen quantum ad id ad quod significandum imponitur, maxime Deo convenit. Quia enim in comoediis et tragoediis repraesentabantur aliqui homines famosi, impositum est hoc nomen persona ad significandum aliquos dignitatem habentes. Unde consueverunt dici personae in Ecclesiis, quae habent aliquam dignitatem. Propter quod quidam definiunt personam, dicentes quod persona est hypostasis proprietate distincta ad dignitatem pertinente. Et quia magnae dignitatis est in rationali natura subsistere, ideo omne individuum rationalis naturae dicitur persona, ut dictum est. Sed dignitas divinae naturae excedit omnem dignitatem, et secundum hoc maxime competit Deo nomen personae. Reply to Objection 2. Although this name "person" may not belong to God as regards the origin of the term, nevertheless it excellently belongs to God in its objective meaning. For as famous men were represented in comedies and tragedies, the name "person" was given to signify those who held high dignity. Hence, those who held high rank in the Church came to be called "persons." Thence by some the definition of person is given as "hypostasis distinct by reason of dignity." And because subsistence in a rational nature is of high dignity, therefore every individual of the rational nature is called a "person." Now the dignity of the divine nature excels every other dignity; and thus the name "person" pre-eminently belongs to God.
Iª q. 29 a. 3 ad 3 Ad tertium dicendum quod nomen hypostasis non competit Deo quantum ad id a quo est impositum nomen, cum non substet accidentibus, competit autem ei quantum ad id, quod est impositum ad significandum rem subsistentem. Hieronymus autem dicit sub hoc nomine venenum latere, quia antequam significatio huius nominis esset plene nota apud Latinos, haeretici per hoc nomen simplices decipiebant, ut confiterentur plures essentias, sicut confitentur plures hypostases; propter hoc quod nomen substantiae, cui respondet in Graeco nomen hypostasis, communiter accipitur apud nos pro essentia. Reply to Objection 3. The word "hypostasis" does not apply to God as regards its source of origin, since He does not underlie accidents; but it applies to Him in its objective sense, for it is imposed to signify the subsistence. Jerome said that "poison lurks in this word," forasmuch as before it was fully understood by the Latins, the heretics used this term to deceive the simple, to make people profess many essences as they profess several hypostases, inasmuch as the word "substance," which corresponds to hypostasis in Greek, is commonly taken amongst us to mean essence.
Iª q. 29 a. 3 ad 4 Ad quartum dicendum quod Deus potest dici rationalis naturae, secundum quod ratio non importat discursum, sed communiter intellectualem naturam. Individuum autem Deo competere non potest quantum ad hoc quod individuationis principium est materia, sed solum secundum quod importat incommunicabilitatem. Substantia vero convenit Deo, secundum quod significat existere per se. Quidam tamen dicunt quod definitio superius a Boetio data, non est definitio personae secundum quod personas in Deo dicimus. Propter quod Ricardus de sancto Victore, corrigere volens hanc definitionem, dixit quod persona, secundum quod de Deo dicitur, est divinae naturae incommunicabilis existentia. Reply to Objection 4. It may be said that God has a rational "nature," if reason be taken to mean, not discursive thought, but in a general sense, an intelligent nature. But God cannot be called an "individual" in the sense that His individuality comes from matter; but only in the sense which implies incommunicability. "Substance" can be applied to God in the sense of signifying self-subsistence. There are some, however, who say that the definition of Boethius, quoted above (1), is not a definition of person in the sense we use when speaking of persons in God. Therefore Richard of St. Victor amends this definition by adding that "Person" in God is "the incommunicable existence of the divine nature."
Iª q. 29 a4 Whether this word "person" signifies relation?
Iª q. 29 a. 4 arg. 1 Ad quartum sic proceditur. Videtur quod hoc nomen persona non significet relationem, sed substantiam, in divinis. Dicit enim Augustinus, in VII de Trin., cum dicimus personam patris, non aliud dicimus quam substantiam patris; ad se quippe dicitur persona, non ad filium. Objection 1. It would seem that this word "person," as applied to God, does not signify relation, but substance. For Augustine says (De Trin. vii, 6): "When we speak of the person of the Father, we mean nothing else but the substance of the Father, for person is said in regard to Himself, and not in regard to the Son."
Iª q. 29 a. 4 arg. 2 Praeterea, quid quaerit de essentia. Sed, sicut dicit Augustinus in eodem loco, cum dicitur, tres sunt qui testimonium dant in caelo, pater, verbum et spiritus sanctus; et quaeritur, quid tres? Respondetur, tres personae. Ergo hoc nomen persona significat essentiam. Objection 2. Further, the interrogation "What?" refers to essence. But, as Augustine says: "When we say there are three who bear witness in heaven, the Father, the Word, and the Holy Ghost, and it is asked, Three what? the answer is, Three persons." Therefore person signifies essence.
Iª q. 29 a. 4 arg. 3 Praeterea, secundum philosophum, IV Metaphys., id quod significatur per nomen, est eius definitio. Sed definitio personae est rationalis naturae individua substantia, ut dictum est. Ergo hoc nomen persona significat substantiam. Objection 3. According to the Philosopher (Metaph. iv), the meaning of a word is its definition. But the definition of "person" is this: "The individual substance of the rational nature," as above stated. Therefore "person" signifies substance.
Iª q. 29 a. 4 arg. 4 Praeterea, persona in hominibus et Angelis non significat relationem, sed aliquid absolutum. Si igitur in Deo significaret relationem, diceretur aequivoce de Deo et hominibus et Angelis. Objection 4. Further, person in men and angels does not signify relation, but something absolute. Therefore, if in God it signified relation, it would bear an equivocal meaning in God, in man, and in angels.
Iª q. 29 a. 4 s. c. Sed contra est quod dicit Boetius, in libro de Trin., quod omne nomen ad personas pertinens, relationem significat. Sed nullum nomen magis pertinet ad personas, quam hoc nomen persona. Ergo hoc nomen persona relationem significat. On the contrary, Boethius says (De Trin.) that "every word that refers to the persons signifies relation." But no word belongs to person more strictly than the very word "person" itself. Therefore this word "person" signifies relation.
Iª q. 29 a. 4 co. Respondeo dicendum quod circa significationem huius nominis persona in divinis, difficultatem ingerit quod pluraliter de tribus praedicatur, praeter naturam essentialium nominum; neque etiam ad aliquid dicitur, sicut nomina quae relationem significant. Unde quibusdam visum est quod hoc nomen persona simpliciter, ex virtute vocabuli, essentiam significet in divinis, sicut hoc nomen Deus, et hoc nomen sapiens, sed propter instantiam haereticorum, est accommodatum, ex ordinatione Concilii, ut possit poni pro relativis; et praecipue in plurali, vel cum nomine partitivo, ut cum dicimus tres personas, vel alia est persona patris, alia filii. In singulari vero potest sumi pro absoluto, et pro relativo. Sed haec non videtur sufficiens ratio. Quia si hoc nomen persona, ex vi suae significationis, non habet quod significet nisi essentiam in divinis; ex hoc quod dictum est tres personas, non fuisset haereticorum quietata calumnia, sed maioris calumniae data esset eis occasio. Et ideo alii dixerunt quod hoc nomen persona in divinis significat simul essentiam et relationem. Quorum quidam dixerunt quod significat essentiam in recto, et relationem in obliquo. Quia persona dicitur quasi per se una, unitas autem pertinet ad essentiam. Quod autem dicitur per se, implicat relationem oblique, intelligitur enim pater per se esse, quasi relatione distinctus a filio. Quidam vero dixerunt e converso, quod significat relationem in recto, et essentiam in obliquo, quia in definitione personae, natura ponitur in obliquo. Et isti propinquius ad veritatem accesserunt. Ad evidentiam igitur huius quaestionis, considerandum est quod aliquid est de significatione minus communis, quod tamen non est de significatione magis communis, rationale enim includitur in significatione hominis, quod tamen non est de significatione animalis. Unde aliud est quaerere de significatione animalis, et aliud est quaerere de significatione animalis quod est homo. Similiter aliud est quaerere de significatione huius nominis persona in communi, et aliud de significatione personae divinae. Persona enim in communi significat substantiam individuam rationalis naturae, ut dictum est. Individuum autem est quod est in se indistinctum, ab aliis vero distinctum. Persona igitur, in quacumque natura, significat id quod est distinctum in natura illa sicut in humana natura significat has carnes et haec ossa et hanc animam, quae sunt principia individuantia hominem; quae quidem, licet non sint de significatione personae, sunt tamen de significatione personae humanae. Distinctio autem in divinis non fit nisi per relationes originis, ut dictum est supra. Relatio autem in divinis non est sicut accidens inhaerens subiecto, sed est ipsa divina essentia, unde est subsistens, sicut essentia divina subsistit. Sicut ergo deitas est Deus, ita paternitas divina est Deus pater, qui est persona divina. Persona igitur divina significat relationem ut subsistentem. Et hoc est significare relationem per modum substantiae quae est hypostasis subsistens in natura divina; licet subsistens in natura divina non sit aliud quam natura divina. Et secundum hoc, verum est quod hoc nomen persona significat relationem in recto, et essentiam in obliquo, non tamen relationem inquantum est relatio, sed inquantum significatur per modum hypostasis. Similiter etiam significat essentiam in recto, et relationem in obliquo, inquantum essentia idem est quod hypostasis; hypostasis autem significatur in divinis ut relatione distincta; et sic relatio, per modum relationis significata, cadit in ratione personae in obliquo. Et secundum hoc etiam dici potest, quod haec significatio huius nominis persona non erat percepta ante haereticorum calumniam, unde non erat in usu hoc nomen persona, nisi sicut unum aliorum absolutorum. Sed postmodum accommodatum est hoc nomen persona ad standum pro relativo, ex congruentia suae significationis, ut scilicet hoc quod stat pro relativo, non solum habeat ex usu, ut prima opinio dicebat, sed etiam ex significatione sua. I answer that, A difficulty arises concerning the meaning of this word "person" in God, from the fact that it is predicated plurally of the Three in contrast to the nature of the names belonging to the essence; nor does it in itself refer to another, as do the words which express relation. Hence some have thought that this word "person" of itself expresses absolutely the divine essence; as this name "God" and this word "Wise"; but that to meet heretical attack, it was ordained by conciliar decree that it was to be taken in a relative sense, and especially in the plural, or with the addition of a distinguishing adjective; as when we say, "Three persons," or, "one is the person of the Father, another of the Son," etc. Used, however, in the singular, it may be either absolute or relative. But this does not seem to be a satisfactory explanation; for, if this word "person," by force of its own signification, expresses the divine essence only, it follows that forasmuch as we speak of "three persons," so far from the heretics being silenced, they had still more reason to argue. Seeing this, others maintained that this word "person" in God signifies both the essence and the relation. Some of these said that it signifies directly the essence, and relation indirectly, forasmuch as "person" means as it were "by itself one" [per se una]; and unity belongs to the essence. And what is "by itself" implies relation indirectly; for the Father is understood to exist "by Himself," as relatively distinct from the Son. Others, however, said, on the contrary, that it signifies relation directly; and essence indirectly; forasmuch as in the definition of "person" the term nature is mentioned indirectly; and these come nearer to the truth. To determine the question, we must consider that something may be included in the meaning of a less common term, which is not included in the more common term; as "rational" is included in the meaning of "man," and not in the meaning of "animal." So that it is one thing to ask the meaning of the word animal, and another to ask its meaning when the animal in question is man. Also, it is one thing to ask the meaning of this word "person" in general; and another to ask the meaning of "person" as applied to God. For "person" in general signifies the individual substance of a rational figure. The individual in itself is undivided, but is distinct from others. Therefore "person" in any nature signifies what is distinct in that nature: thus in human nature it signifies this flesh, these bones, and this soul, which are the individuating principles of a man, and which, though not belonging to "person" in general, nevertheless do belong to the meaning of a particular human person. Now distinction in God is only by relation of origin, as stated above (28, 2, 3), while relation in God is not as an accident in a subject, but is the divine essence itself; and so it is subsistent, for the divine essence subsists. Therefore, as the Godhead is God so the divine paternity is God the Father, Who is a divine person. Therefore a divine person signifies a relation as subsisting. And this is to signify relation by way of substance, and such a relation is a hypostasis subsisting in the divine nature, although in truth that which subsists in the divine nature is the divine nature itself. Thus it is true to say that the name "person" signifies relation directly, and the essence indirectly; not, however, the relation as such, but as expressed by way of a hypostasis. So likewise it signifies directly the essence, and indirectly the relation, inasmuch as the essence is the same as the hypostasis: while in God the hypostasis is expressed as distinct by the relation: and thus relation, as such, enters into the notion of the person indirectly. Thus we can say that this signification of the word "person" was not clearly perceived before it was attacked by heretics. Hence, this word "person" was used just as any other absolute term. But afterwards it was applied to express relation, as it lent itself to that signification, so that this word "person" means relation not only by use and custom, according to the first opinion, but also by force of its own proper signification.
Iª q. 29 a. 4 ad 1 Ad primum ergo dicendum quod hoc nomen persona dicitur ad se, non ad alterum, quia significat relationem, non per modum relationis, sed per modum substantiae quae est hypostasis. Et secundum hoc Augustinus dicit quod significat essentiam, prout in Deo essentia est idem cum hypostasi, quia in Deo non differt quod est et quo est. Reply to Objection 1. This word "person" is said in respect to itself, not to another; forasmuch as it signifies relation not as such, but by way of a substance--which is a hypostasis. In that sense Augustine says that it signifies the essence, inasmuch as in God essence is the same as the hypostasis, because in God what He is, and whereby He is are the same.
Iª q. 29 a. 4 ad 2 Ad secundum dicendum quod quid quandoque quaerit de natura quam significat definitio; ut cum quaeritur, quid est homo? Et respondetur, animal rationale mortale. Quandoque vero quaerit suppositum; ut cum quaeritur, quid natat in mari? Et respondetur, piscis. Et sic quaerentibus quid tres? Responsum est, tres personae. Reply to Objection 2. The term "what" refers sometimes to the nature expressed by the definition, as when we ask; What is man? and we answer: A mortal rational animal. Sometimes it refers to the "suppositum," as when we ask, What swims in the sea? and answer, A fish. So to those who ask, Three what? we answer, Three persons.
Iª q. 29 a. 4 ad 3 Ad tertium dicendum quod in intellectu substantiae individuae, idest distinctae vel incommunicabilis, intelligitur in divinis relatio, ut dictum est. Reply to Objection 3. In God the individual--i.e. distinct and incommunicable substance--includes the idea of relation, as above explained.
Iª q. 29 a. 4 ad 4 Ad quartum dicendum quod diversa ratio minus communium non facit aequivocationem in magis communi. Licet enim sit alia propria definitio equi et asini, tamen univocantur in nomine animalis, quia communis definitio animalis convenit utrique. Unde non sequitur quod, licet in significatione personae divinae contineatur relatio, non autem in significatione angelicae personae vel humanae, quod nomen personae aequivoce dicatur. Licet nec etiam dicatur univoce, cum nihil univoce de Deo dici possit et de creaturis, ut supra ostensum est. Reply to Objection 4. The different sense of the less common term does not produce equivocation in the more common. Although a horse and an ass have their own proper definitions, nevertheless they agree univocally in animal, because the common definition of animal applies to both. So it does not follow that, although relation is contained in the signification of divine person, but not in that of an angelic or of a human person, the word "person" is used in an equivocal sense. Though neither is it applied univocally, since nothing can be said univocally of God and creatures (13, 5).

Notes

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