Summa Theologica Part I (Prima Pars) Part 67

Obj. 3: Further, wherever there exist a whole and a part, many parts are more than one only, or than fewer parts; as three men are more than two, or than one. But in G.o.d a universal whole exists, and a part; for under relation or notion, several notions are included.

Therefore, since in the Father there are three notions, while in the Son there are only two, the Son is evidently not equal to the Father.

_On the contrary,_ It is said (Phil. 2:6): "He thought it not robbery to be equal with G.o.d."

_I answer that,_ The Son is necessarily equal to the Father in greatness. For the greatness of G.o.d is nothing but the perfection of His nature. Now it belongs to the very nature of paternity and filiation that the Son by generation should attain to the possession of the perfection of the nature which is in the Father, in the same way as it is in the Father Himself. But since in men generation is a certain kind of trans.m.u.tation of one proceeding from potentiality to act, it follows that a man is not equal at first to the father who begets him, but attains to equality by due growth, unless owing to a defect in the principle of generation it should happen otherwise.

From what precedes (Q. 27, A. 2; Q. 33, AA. 2 ,3), it is evident that in G.o.d there exist real true paternity and filiation. Nor can we say that the power of generation in the Father was defective, nor that the Son of G.o.d arrived at perfection in a successive manner and by change. Therefore we must say that the Son was eternally equal to the Father in greatness. Hence, Hilary says (De Synod. Can. 27): "Remove bodily weakness, remove the beginning of conception, remove pain and all human shortcomings, then every son, by reason of his natural nativity, is the father's equal, because he has a like nature."

Reply Obj. 1: These words are to be understood of Christ's human nature, wherein He is less than the Father, and subject to Him; but in His divine nature He is equal to the Father. This is expressed by Athanasius, "Equal to the Father in His G.o.dhead; less than the Father in humanity": and by Hilary (De Trin. ix): "By the fact of giving, the Father is greater; but He is not less to Whom the same being is given"; and (De Synod.): "The Son subjects Himself by His inborn piety"--that is, by His recognition of paternal authority; whereas "creatures are subject by their created weakness."

Reply Obj. 2: Equality is measured by greatness. In G.o.d greatness signifies the perfection of nature, as above explained (A. 1, ad 1), and belongs to the essence. Thus equality and likeness in G.o.d have reference to the essence; nor can there be inequality or dissimilitude arising from the distinction of the relations.

Wherefore Augustine says (Contra Maxim. iii, 13), "The question of origin is, Who is from whom? but the question of equality is, Of what kind, or how great, is he?" Therefore, paternity is the Father's dignity, as also the Father's essence: since dignity is something absolute, and pertains to the essence. As, therefore, the same essence, which in the Father is paternity, in the Son is filiation, so the same dignity which, in the Father is paternity, in the Son is filiation. It is thus true to say that the Son possesses whatever dignity the Father has; but we cannot argue--"the Father has paternity, therefore the Son has paternity," for there is a transition from substance to relation. For the Father and the Son have the same essence and dignity, which exist in the Father by the relation of giver, and in the Son by relation of receiver.

Reply Obj. 3: In G.o.d relation is not a universal whole, although it is predicated of each of the relations; because all the relations are one in essence and being, which is irreconcilable with the idea of universal, the parts of which are distinguished in being. Person likewise is not a universal term in G.o.d as we have seen above (Q. 30, A. 4). Wherefore all the relations together are not greater than only one; nor are all the persons something greater than only one; because the whole perfection of the divine nature exists in each person.

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FIFTH ARTICLE [I, Q. 42, Art. 5]

Whether the Son Is in the Father, and Conversely?

Objection 1: It would seem that the Son and the Father are not in each other. For the Philosopher (Phys. iv, text. 23) gives eight modes of one thing existing in another, according to none of which is the Son in the Father, or conversely; as is patent to anyone who examines each mode. Therefore the Son and the Father are not in each other.

Obj. 2: Further, nothing that has come out from another is within.

But the Son from eternity came out from the Father, according to Mic.

5:2: "His going forth is from the beginning, from the days of eternity." Therefore the Son is not in the Father.

Obj. 3: Further, one of two opposites cannot be in the other. But the Son and the Father are relatively opposed. Therefore one cannot be in the other.

_On the contrary,_ It is said (John 14:10): "I am in the Father, and the Father is in Me."

_I answer that,_ There are three points of consideration as regards the Father and the Son; the essence, the relation and the origin; and according to each the Son and the Father are in each other. The Father is in the Son by His essence, forasmuch as the Father is His own essence and communicates His essence to the Son not by any change on His part. Hence it follows that as the Father's essence is in the Son, the Father Himself is in the Son; likewise, since the Son is His own essence, it follows that He Himself is in the Father in Whom is His essence. This is expressed by Hilary (De Trin. v), "The unchangeable G.o.d, so to speak, follows His own nature in begetting an unchangeable subsisting G.o.d. So we understand the nature of G.o.d to subsist in Him, for He is G.o.d in G.o.d." It is also manifest that as regards the relations, each of two relative opposites is in the concept of the other. Regarding origin also, it is clear that the procession of the intelligible word is not outside the intellect, inasmuch as it remains in the utterer of the word. What also is uttered by the word is therein contained. And the same applies to the Holy Ghost.

Reply Obj. 1: What is contained in creatures does not sufficiently represent what exists in G.o.d; so according to none of the modes enumerated by the Philosopher, are the Son and the Father in each other. The mode the most nearly approaching to the reality is to be found in that whereby something exists in its originating principle, except that the unity of essence between the principle and that which proceeds therefrom is wanting in things created.

Reply Obj. 2: The Son's going forth from the Father is by mode of the interior procession whereby the word emerges from the heart and remains therein. Hence this going forth in G.o.d is only by the distinction of the relations, not by any kind of essential separation.

Reply Obj. 3: The Father and the Son are relatively opposed, but not essentially; while, as above explained, one relative opposite is in the other.

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SIXTH ARTICLE [I, Q. 42, Art. 6]

Whether the Son Is Equal to the Father in Power?

Objection 1: It would seem that the Son is not equal to the Father in power. For it is said (John 5:19): "The Son cannot do anything of Himself but what He seeth the Father doing." But the Father can act of Himself. Therefore the Father's power is greater than the Son's.

Obj. 2: Further, greater is the power of him who commands and teaches than of him who obeys and hears. But the Father commands the Son according to John 14:31: "As the Father gave Me commandment so do I."

The Father also teaches the Son: "The Father loveth the Son, and showeth Him all things that Himself doth" (John 5:20). Also, the Son hears: "As I hear, so I judge" (John 5:30). Therefore the Father has greater power than the Son.

Obj. 3: Further, it belongs to the Father's omnipotence to be able to beget a Son equal to Himself. For Augustine says (Contra Maxim. iii, 7), "Were He unable to beget one equal to Himself, where would be the omnipotence of G.o.d the Father?" But the Son cannot beget a Son, as proved above (Q. 41, A. 6). Therefore the Son cannot do all that belongs to the Father's omnipotence; and hence He is not equal to Him power.

_On the contrary,_ It is said (John 5:19): "Whatsoever things the Father doth, these the Son also doth in like manner."

_I answer that,_ The Son is necessarily equal to the Father in power.

Power of action is a consequence of perfection in nature. In creatures, for instance, we see that the more perfect the nature, the greater power is there for action. Now it was shown above (A. 4) that the very notion of the divine paternity and filiation requires that the Son should be the Father's equal in greatness--that is, in perfection of nature. Hence it follows that the Son is equal to the Father in power; and the same applies to the Holy Ghost in relation to both.

Reply Obj. 1: The words, "the Son cannot of Himself do anything," do not withdraw from the Son any power possessed by the Father, since it is immediately added, "Whatsoever things the Father doth, the Son doth in like manner"; but their meaning is to show that the Son derives His power from the Father, of Whom He receives His nature.

Hence, Hilary says (De Trin. ix), "The unity of the divine nature implies that the Son so acts of Himself [per se], that He does not act by Himself [a se]."

Reply Obj. 2: The Father's "showing" and the Son's "hearing" are to be taken in the sense that the Father communicates knowledge to the Son, as He communicates His essence. The command of the Father can be explained in the same sense, as giving Him from eternity knowledge and will to act, by begetting Him. Or, better still, this may be referred to Christ in His human nature.

Reply Obj. 3: As the same essence is paternity in the Father, and filiation in the Son: so by the same power the Father begets, and the Son is begotten. Hence it is clear that the Son can do whatever the Father can do; yet it does not follow that the Son can beget; for to argue thus would imply transition from substance to relation, for generation signifies a divine relation. So the Son has the same omnipotence as the Father, but with another relation; the Father possessing power as "giving" signified when we say that He is able to beget; while the Son possesses the power of "receiving," signified by saying that He can be begotten.

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QUESTION 43

THE MISSION OF THE DIVINE PERSONS (In Eight Articles)

We next consider the mission of the divine persons, concerning which there are eight points of inquiry:

(1) Whether it is suitable for a divine person to be sent?

(2) Whether mission is eternal, or only temporal?

(3) In what sense a divine person is invisibly sent?

(4) Whether it is fitting that each person be sent?

(5) Whether both the Son and the Holy Ghost are invisibly sent?

(6) To whom the invisible mission is directed?

(7) Of the visible mission.

(8) Whether any person sends Himself visibly or invisibly?

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FIRST ARTICLE [I, Q. 43, Art. 1]

Whether a Divine Person Can Be Properly Sent?

Objection 1: It would seem that a divine person cannot be properly sent. For one who is sent is less than the sender. But one divine person is not less than another. Therefore one person is not sent by another.

Obj. 2: Further, what is sent is separated from the sender; hence Jerome says, commenting on Ezech. 16:53: "What is joined and tied in one body cannot be sent." But in the divine persons there is nothing that is separable, as Hilary says (De Trin. vii). Therefore one person is not sent by another.

Obj. 3: Further, whoever is sent, departs from one place and comes anew into another. But this does not apply to a divine person, Who is everywhere. Therefore it is not suitable for a divine person to be sent.

_On the contrary,_ It is said (John 8:16): "I am not alone, but I and the Father that sent Me."

_I answer that,_ the notion of mission includes two things: the habitude of the one sent to the sender; and that of the one sent to the end whereto he is sent. Anyone being sent implies a certain kind of procession of the one sent from the sender: either according to command, as the master sends the servant; or according to counsel, as an adviser may be said to send the king to battle; or according to origin, as a tree sends forth its flowers. The habitude to the term to which he is sent is also shown, so that in some way he begins to be present there: either because in no way was he present before in the place whereto he is sent, or because he begins to be there in some way in which he was not there hitherto. Thus the mission of a divine person is a fitting thing, as meaning in one way the procession of origin from the sender, and as meaning a new way of existing in another; thus the Son is said to be sent by the Father into the world, inasmuch as He began to exist visibly in the world by taking our nature; whereas "He was" previously "in the world" (John 1:1).