SUMMA THEOLOGICA. Thomas Aquinas
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to Objection 5: The Son and the Holy Ghost do not agree in one special mode of existence derived from the Father; as the Father and the Son agree in one special mode of producing the Holy Ghost. But the principle on which a notion is based must be something special; thus no parity of reasoning exists.
Whether it is lawful to have various contrary opinions of notions?
Objection 1: It would seem that it is not lawful to have various contrary opinions of the notions. For Augustine says (De Trin. i, 3): "No error is more dangerous than any as regards the Trinity": to which mystery the notions assuredly belong. But contrary opinions must be in some way erroneous. Therefore it is not right to have contrary opinions of the notions.
Objection 2: Further, the persons are known by the notions. But no contrary opinion concerning the persons is to be tolerated. Therefore neither can there be about the notions.
On the contrary, The notions are not articles of faith. Therefore different opinions of the notions are permissible.
I answer that, Anything is of faith in two ways; directly, where any truth comes to us principally as divinely taught, as the trinity and unity of God, the Incarnation of the Son, and the like; and concerning these truths a false opinion of itself involves heresy, especially if it be held obstinately. A thing is of faith, indirectly, if the denial of it involves as a consequence something against faith; as for instance if anyone said that Samuel was not the son of Elcana, for it follows that the divine Scripture would be false. Concerning such things anyone may have a false opinion without danger of heresy, before the matter has been considered or settled as involving consequences against faith, and particularly if no obstinacy be shown; whereas when it is manifest, and especially if the Church has decided that consequences follow against faith, then the error cannot be free from heresy. For this reason many things are now considered as heretical which were formerly not so considered, as their consequences are now more manifest.
So we must decide that anyone may entertain contrary opinions about the notions, if he does not mean to uphold anything at variance with faith. If, however, anyone should entertain a false opinion of the notions, knowing or thinking that consequences against the faith would follow, he would lapse into heresy.
By what has been said all the objections may be solved.
OF THE PERSON OF THE FATHER (FOUR ARTICLES)
We now consider the persons singly; and first, the Person of the Father, concerning Whom there are four points of inquiry:
(1) Whether the Father is the Principle?
(2) Whether the person of the Father is properly signified by this name "Father"?
(3) Whether "Father" in God is said personally before it is said essentially?
(4) Whether it belongs to the Father alone to be unbegotten?
Whether it belongs to the Father to be the principle?
Objection 1: It would seem that the Father cannot be called the principle of the Son, or of the Holy Ghost. For principle and cause are the same, according to the Philosopher (Metaph. iv). But we do not say that the Father is the cause of the Son. Therefore we must not say that He is the principle of the Son.
Objection 2: Further, a principle is so called in relation to the thing principled. So if the Father is the principle of the Son, it follows that the Son is a person principled, and is therefore created; which appears false.
Objection 3: Further, the word principle is taken from priority. But in God there is no "before" and "after," as Athanasius says. Therefore in speaking of God we ought not to used the term principle.
On the contrary, Augustine says (De Trin. iv, 20), "The Father is the Principle of the whole Deity."
I answer that, The word "principle" signifies only that whence another proceeds: since anything whence something proceeds in any way we call a principle; and conversely. As the Father then is the one whence another proceeds, it follows that the Father is a principle.
Reply to Objection 1: The Greeks use the words "cause" and "principle" indifferently, when speaking of God; whereas the Latin Doctors do not use the word "cause," but only "principle." The reason is because "principle" is a wider term than "cause"; as "cause" is more common than "element." For the first term of a thing, as also the first part, is called the principle, but not the cause. Now the wider a term is, the more suitable it is to use as regards God ( Question [13], Article [11]), because the more special terms are, the more they determine the mode adapted to the creature. Hence this term "cause" seems to mean diversity of substance, and dependence of one from another; which is not implied in the word "principle." For in all kinds of causes there is always to be found between the cause and the effect a distance of perfection or of power: whereas we use the term "principle" even in things which have no such difference, but have only a certain order to each other; as when we say that a point is the principle of a line; or also when we say that the first part of a line is the principle of a line.
Reply to Objection 2: It is the custom with the Greeks to say that the Son and the Holy Ghost are principled. This is not, however, the custom with our Doctors; because, although we attribute to the Father something of authority by reason of His being the principle, still we do not attribute any kind of subjection or inferiority to the Son, or to the Holy Ghost, to avoid any occasion of error. In this way, Hilary says (De Trin. ix): "By authority of the Giver, the Father is the greater; nevertheless the Son is not less to Whom oneness of nature is give."
Reply to Objection 3: Although this word principle, as regards its derivation, seems to be taken from priority, still it does not signify priority, but origin. For what a term signifies, and the reason why it was imposed, are not the same thing, as stated above ( Question [13], Article [8]).
Whether this name "Father" is properly the name of a divine person?
Objection 1: It would seem that this name "Father" is not properly the name of a divine person. For the name "Father" signifies relation. Moreover "person" is an individual substance. Therefore this name "Father" is not properly a name signifying a Person.
Objection 2: Further, a begetter is more common than father; for every father begets; but it is not so conversely. But a more common term is more properly applied to God, as stated above ( Question [13], Article [11]). Therefore the more proper name of the divine person is begetter and genitor than Father.
Objection 3: Further, a metaphorical term cannot be the proper name of anyone. But the word is by us metaphorically called begotten, or offspring; and consequently, he of whom is the word, is metaphorically called father. Therefore the principle of the Word in God is not properly called Father.
Objection 4: Further, everything which is said properly of God, is said of God first before creatures. But generation appears to apply to creatures before God; because generation seems to be truer when the one who