WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It would seem not right to say that the three persons are of one essence. For Hilary says (De Synod.) that the Father, Son and Holy Ghost "are indeed three by substance, but one in harmony." But the substance of God is His essence. Therefore the three persons are not of one essence.

Obj. 2: Further, nothing is to be affirmed of God except what can be confirmed by the authority of Holy Writ, as appears from Dionysius (Div. Nom. i). Now Holy Writ never says that the Father, Son and Holy Ghost are of one essence. Therefore this should not be asserted.

Obj. 3: Further, the divine nature is the same as the divine essence. It suffices therefore to say that the three persons are of one nature.

Obj. 4: Further, it is not usual to say that the person is of the essence; but rather that the essence is of the person. Therefore it does not seem fitting to say that the three persons are of one essence.

Obj. 5: Further, Augustine says (De Trin. vii, 6) that we do not say that the three persons are "from one essence [ex una essentia]," lest we should seem to indicate a distinction between the essence and the persons in God. But prepositions which imply transition, denote the oblique case. Therefore it is equally wrong to say that the three persons are "of one essence [unius essentiae]."

Obj. 6: Further, nothing should be said of God which can be occasion of error. Now, to say that the three persons are of one essence or substance, furnishes occasion of error. For, as Hilary says (De Synod.): "One substance predicated of the Father and the Son signifies either one subsistent, with two denominations; or one substance divided into two imperfect substances; or a third prior substance taken and assumed by the other two." Therefore it must not be said that the three persons are of one substance.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that essential names, as the name "God," should not be predicated in the singular of the three persons, but in the plural. For as "man" signifies "one that has humanity," so God signifies "one that has Godhead." But the three persons are three who have Godhead. Therefore the three persons are "three Gods."

Obj. 2: Further, Gen. 1:1, where it is said, "In the beginning God created heaven and earth," the Hebrew original has "Elohim," which may be rendered "Gods" or "Judges": and this word is used on account of the plurality of persons. Therefore the three persons are "several Gods," and not "one" God.

Obj. 3: Further, this word "thing" when it is said absolutely, seems to belong to substance. But it is predicated of the three persons in the plural. For Augustine says (De Doctr. Christ. i, 5): "The things that are the objects of our future glory are the Father, Son and Holy Ghost." Therefore other essential names can be predicated in the plural of the three persons.

Obj. 4: Further, as this word "God" signifies "a being who has Deity," so also this word "person" signifies a being subsisting in an intellectual nature. But we say there are three persons. So for the same reason we can say there are "three Gods."

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the concrete, essential names cannot stand for the person, so that we can truly say "God begot God." For, as the logicians say, "a singular term signifies what it stands for." But this name "God" seems to be a singular term, for it cannot be predicated in the plural, as above explained (A. 3). Therefore, since it signifies the essence, it stands for essence, and not for person.

Obj. 2: Further, a term in the subject is not modified by a term in the predicate, as to its signification; but only as to the sense signified in the predicate. But when I say, "God creates," this name "God" stands for the essence. So when we say "God begot," this term "God" cannot by reason of the notional predicate, stand for person.

Obj. 3: Further, if this be true, "God begot," because the Father generates; for the same reason this is true, "God does not beget," because the Son does not beget. Therefore there is God who begets, and there is God who does not beget; and thus it follows that there are two Gods.

Obj. 4: Further, if "God begot God," He begot either God, that is Himself, or another God. But He did not beget God, that is Himself; for, as Augustine says (De Trin. i, 1), "nothing begets itself." Neither did He beget another God; as there is only one God. Therefore it is false to say, "God begot God."

Obj. 5: Further, if "God begot God," He begot either God who is the Father, or God who is not the Father. If God who is the Father, then God the Father was begotten. If God who is not the Father, then there is a God who is not God the Father: which is false. Therefore it cannot be said that "God begot God."

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that abstract essential names can stand for the person, so that this proposition is true, "Essence begets essence." For Augustine says (De Trin. vii, i, 2): "The Father and the Son are one Wisdom, because they are one essence; and taken singly Wisdom is from Wisdom, as essence from essence."

Obj. 2: Further, generation or corruption in ourselves implies generation or corruption of what is within us. But the Son is generated. Therefore since the divine essence is in the Son, it seems that the divine essence is generated.

Obj. 3: Further, God and the divine essence are the same, as is clear from what is above explained (Q. 3, A. 3). But, as was shown, it is true to say that "God begets God." Therefore this is also true: "Essence begets essence."

Obj. 4: Further, a predicate can stand for that of which it is predicated. But the Father is the divine essence; therefore essence can stand for the person of the Father. Thus the essence begets.

Obj. 5: Further, the essence is "a thing begetting," because the essence is the Father who is begetting. Therefore if the essence is not begetting, the essence will be "a thing begetting," and "not begetting": which cannot be.

Obj. 6: Further, Augustine says (De Trin. iv, 20): "The Father is the principle of the whole Godhead." But He is principle only by begetting or spirating. Therefore the Father begets or spirates the Godhead.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the persons cannot be predicated of the concrete essential names; so that we can say for instance, "God is three persons"; or "God is the Trinity." For it is false to say, "man is every man," because it cannot be verified as regards any particular subject. For neither Socrates, nor Plato, nor anyone else is every man. In the same way this proposition, "God is the Trinity," cannot be verified of any one of the
supposita
of the divine nature. For the Father is not the Trinity; nor is the Son; nor is the Holy Ghost. So to say, "God is the Trinity," is false.

Obj. 2: Further, the lower is not predicated of the higher except by accidental predication; as when I say, "animal is man"; for it is accidental to animal to be man. But this name "God" as regards the three persons is as a general term to inferior terms, as Damascene says (De Fide Orth. iii, 4). Therefore it seems that the names of the persons cannot be predicated of this name "God," except in an accidental sense.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the essential names should not be appropriated to the persons. For whatever might verge on error in faith should be avoided in the treatment of divine things; for, as Jerome says, "careless words involve risk of heresy" [*In substance Ep. lvii.]. But to appropriate to any one person the names which are common to the three persons, may verge on error in faith; for it may be supposed either that such belong only to the person to whom they are appropriated or that they belong to Him in a fuller degree than to the others. Therefore the essential attributes should not be appropriated to the persons.

Obj. 2: Further, the essential attributes expressed in the abstract signify by mode of form. But one person is not as a form to another; since a form is not distinguished in subject from that of which it is the form. Therefore the essential attributes, especially when expressed in the abstract, are not to be appropriated to the persons.

Obj. 3: Further, property is prior to the appropriated, for property is included in the idea of the appropriated. But the essential attributes, in our way of understanding, are prior to the persons; as what is common is prior to what is proper. Therefore the essential attributes are not to be appropriated to the persons.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that in God relation is not the same as person. For when things are identical, if one is multiplied the others are multiplied. But in one person there are several relations; as in the person of the Father there is paternity and common spiration. Again, one relation exists in two person, as common spiration in the Father and in the Son. Therefore relation is not the same as person.

Obj. 2: Further, according to the Philosopher (Phys. iv, text. 24), nothing is contained by itself. But relation is in the person; nor can it be said that this occurs because they are identical, for otherwise relation would be also in the essence. Therefore relation, or property, is not the same as person in God.

Obj. 3: Further, when several things are identical, what is predicated of one is predicated of the others. But all that is predicated of a Person is not predicated of His property. For we say that the Father begets; but not that the paternity is begetting. Therefore property is not the same as person in God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the persons are not distinguished by the relations. For simple things are distinct by themselves. But the persons are supremely simple. Therefore they are distinguished by themselves, and not by the relation.

Obj. 2: Further, a form is distinguished only in relation to its genus. For white is distinguished from black only by quality. But "hypostasis" signifies an individual in the genus of substance. Therefore the hypostases cannot be distinguished by relations.

Obj. 3: Further, what is absolute comes before what is relative. But the distinction of the divine persons is the primary distinction. Therefore the divine persons are not distinguished by the relations.

Obj. 4: Further, whatever presupposes distinction cannot be the first principle of distinction. But relation presupposes distinction, which comes into its definition; for a relation is essentially what is towards another. Therefore the first distinctive principle in God cannot be relation.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the hypostases remain if the properties or relations are mentally abstracted from the persons. For that to which something is added, may be understood when the addition is taken away; as man is something added to animal which can be understood if rational be taken away. But person is something added to hypostasis; for person is "a hypostasis distinguished by a property of dignity." Therefore, if a personal property be taken away from a person, the hypostasis remains.

Obj. 2: Further, that the Father is Father, and that He is someone, are not due to the same reason. For as He is the Father by paternity, supposing He is some one by paternity, it would follow that the Son, in Whom there is not paternity, would not be "someone." So when paternity is mentally abstracted from the Father, He still remains "someone"--that is, a hypostasis. Therefore, if property be removed from person, the hypostasis remains.

Obj. 3: Further, Augustine says (De Trin. v, 6): "Unbegotten is not the same as Father; for if the Father had not begotten the Son, nothing would prevent Him being called unbegotten." But if He had not begotten the Son, there would be no paternity in Him. Therefore, if paternity be removed, there still remains the hypostasis of the Father as unbegotten.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the notional acts are understood before the properties. For the Master of the Sentences says (Sent. i, D, xxvii) that "the Father always is, because He is ever begetting the Son." So it seems that generation precedes paternity in the order of intelligence.

Obj. 2: Further, in the order of intelligence every relation presupposes that on which it is founded; as equality presupposes quantity. But paternity is a relation founded on the action of generation. Therefore paternity presupposes generation.

Obj. 3: Further, active generation is to paternity as nativity is to filiation. But filiation presupposes nativity; for the Son is so called because He is born. Therefore paternity also presupposes generation.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the notional acts are not to be attributed to the persons. For Boethius says (De Trin.): "Whatever is predicated of God, of whatever genus it be, becomes the divine substance, except what pertains to the relation." But action is one of the ten genera. Therefore any action attributed to God belongs to His essence, and not to a notion.

Obj. 2: Further, Augustine says (De Trin. v, 4,5) that, "everything which is said of God, is said of Him as regards either His substance, or relation." But whatever belongs to the substance is signified by the essential attributes; and whatever belongs to the relations, by the names of the persons, or by the names of the properties. Therefore, in addition to these, notional acts are not to be attributed to the persons.

Obj. 3: Further, the nature of action is of itself to cause passion. But we do not place passions in God. Therefore neither are notional acts to be placed in God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the notional acts are voluntary. For Hilary says (De Synod.): "Not by natural necessity was the Father led to beget the Son."

Obj. 2: Further, the Apostle says, "He transferred us to the kingdom of the Son of His love" (Col. 1:13). But love belongs to the will. Therefore the Son was begotten of the Father by will.

Obj. 3: Further, nothing is more voluntary than love. But the Holy Ghost proceeds as Love from the Father and the Son. Therefore He proceeds voluntarily.

Obj. 4: Further, the Son proceeds by mode of the intellect, as the Word. But every word proceeds by the will from a speaker. Therefore the Son proceeds from the Father by will, and not by nature.

Obj. 5: Further, what is not voluntary is necessary. Therefore if the Father begot the Son, not by the will, it seems to follow that He begot Him by necessity; and this is against what Augustine says (Ad Orosium qu. vii).

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the notional acts do not proceed from anything. For if the Father begets the Son from something, this will be either from Himself or from something else. If from something else, since that whence a thing is generated exists in what is generated, it follows that something different from the Father exists in the Son, and this contradicts what is laid down by Hilary (De Trin. vii) that, "In them nothing diverse or different exists." If the Father begets the Son from Himself, since again that whence a thing is generated, if it be something permanent, receives as predicate the thing generated therefrom just as we say, "The man is white," since the man remains, when not from white he is made white--it follows that either the Father does not remain after the Son is begotten, or that the Father is the Son, which is false. Therefore the Father does not beget the Son from something, but from nothing.

Obj. 2: Further, that whence anything is generated is the principle regarding what is generated. So if the Father generate the Son from His own essence or nature, it follows that the essence or nature of the Father is the principle of the Son. But it is not a material principle, because in God nothing material exists; and therefore it is, as it were, an active principle, as the begetter is the principle of the one begotten. Thus it follows that the essence generates, which was disproved above (Q. 39, A. 5).

Obj. 3: Further, Augustine says (De Trin. vii, 6) that the three persons are not from the same essence; because the essence is not another thing from person. But the person of the Son is not another thing from the Father's essence. Therefore the Son is not from the Father's essence.

Obj. 4: Further, every creature is from nothing. But in Scripture the Son is called a creature; for it is said (Ecclus. 24:5), in the person of the Wisdom begotten,"I came out of the mouth of the Most High, the first-born before all creatures": and further on (Ecclus. 24:14) it is said as uttered by the same Wisdom, "From the beginning, and before the world was I created." Therefore the Son was not begotten from something, but from nothing. Likewise we can object concerning the Holy Ghost, by reason of what is said (Zech. 12:1): "Thus saith the Lord Who stretcheth forth the heavens, and layeth the foundations of the earth, and formeth the spirit of man within him"; and (Amos 4:13) according to another version [*The Septuagint]: "I Who form the earth, and create the spirit."

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that in God there is no power in respect of the notional acts. For every kind of power is either active or passive; neither of which can be here applied, there being in God nothing which we call passive power, as above explained (Q. 25, A. 1); nor can active power belong to one person as regards another, since the divine persons were not made, as stated above (A. 3). Therefore in God there is no power in respect of the notional acts.

Obj. 2: Further, the object of power is what is possible. But the divine persons are not regarded as possible, but necessary. Therefore, as regards the notional acts, whereby the divine persons proceed, there cannot be power in God.

Obj. 3: Further, the Son proceeds as the word, which is the concept of the intellect; and the Holy Ghost proceeds as love, which belongs to the will. But in God power exists as regards effects, and not as regards intellect and will, as stated above (Q. 25, A. 1). Therefore, in God power does not exist in reference to the notional acts.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the power of begetting, or of spirating, signifies the relation and not the essence. For power signifies a principle, as appears from its definition: for active power is the principle of action, as we find in
Metaph.
v, text 17. But in God principle in regard to Person is said notionally. Therefore, in God, power does not signify essence but relation.

Obj. 2: Further, in God, the power to act [posse] and 'to act' are not distinct. But in God, begetting signifies relation. Therefore, the same applies to the power of begetting.

Obj. 3: Further, terms signifying the essence in God, are common to the three persons. But the power of begetting is not common to the three persons, but proper to the Father. Therefore it does not signify the essence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that a notional act can be directed to several Persons, so that there may be several Persons begotten or spirated in God. For whoever has the power of begetting can beget. But the Son has the power of begetting. Therefore He can beget. But He cannot beget Himself: therefore He can beget another son. Therefore there can be several Sons in God.

Obj. 2: Further, Augustine says (Contra Maxim. iii, 12): "The Son did not beget a Creator: not that He could not, but that it behoved Him not."

Obj. 3: Further, God the Father has greater power to beget than has a created father. But a man can beget several sons. Therefore God can also: the more so that the power of the Father is not diminished after begetting the Son.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that equality is not becoming to the divine persons. For equality is in relation to things which are one in quantity as the Philosopher says (Metaph. v, text 20). But in the divine persons there is no quantity, neither continuous intrinsic quantity, which we call size, nor continuous extrinsic quantity, which we call place and time. Nor can there be equality by reason of discrete quantity, because two persons are more than one. Therefore equality is not becoming to the divine persons.

Obj. 2: Further, the divine persons are of one essence, as we have said (Q. 39, A. 2). Now essence is signified by way of form. But agreement in form makes things to be alike, not to be equal. Therefore, we may speak of likeness in the divine persons, but not of equality.

Obj. 3: Further, things wherein there is to be found equality, are equal to one another, for equality is reciprocal. But the divine persons cannot be said to be equal to one another. For as Augustine says (De Trin. vi, 10): "If an image answers perfectly to that whereof it is the image, it may be said to be equal to it; but that which it represents cannot be said to be equal to the image." But the Son is the image of the Father; and so the Father is not equal to the Son. Therefore equality is not to be found among the divine persons.

Obj. 4: Further, equality is a relation. But no relation is common to the three persons; for the persons are distinct by reason of the relations. Therefore equality is not becoming to the divine persons.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the person proceeding is not co-eternal with His principle, as the Son with the Father. For Arius gives twelve modes of generation. The first mode is like the issue of a line from a point; wherein is wanting equality of simplicity. The second is like the emission of rays from the sun; wherein is absent equality of nature. The third is like the mark or impression made by a seal; wherein is wanting consubstantiality and executive power. The fourth is the infusion of a good will from God; wherein also consubstantiality is wanting. The fifth is the emanation of an accident from its subject; but the accident has no subsistence. The sixth is the abstraction of a species from matter, as sense receives the species from the sensible object; wherein is wanting equality of spiritual simplicity. The seventh is the exciting of the will by knowledge, which excitation is merely temporal. The eighth is transformation, as an image is made of brass; which transformation is material. The ninth is motion from a mover; and here again we have effect and cause. The tenth is the taking of species from genera; but this mode has no place in God, for the Father is not predicated of the Son as the genus of a species. The eleventh is the realization of an idea [ideatio], as an external coffer arises from the one in the mind. The twelfth is birth, as a man is begotten of his father; which implies priority and posteriority of time. Thus it is clear that equality of nature or of time is absent in every mode whereby one thing is from another. So if the Son is from the Father, we must say that He is less than the Father, or later than the Father, or both.

Obj. 2: Further, everything that comes from another has a principle. But nothing eternal has a principle. Therefore the Son is not eternal; nor is the Holy Ghost.

Obj. 3: Further, everything which is corrupted ceases to be. Hence everything generated begins to be; for the end of generation is existence. But the Son is generated by the Father. Therefore He begins to exist, and is not co-eternal with the Father.

Obj. 4: Further, if the Son be begotten by the Father, either He is always being begotten, or there is some moment in which He is begotten. If He is always being begotten, since, during the process of generation, a thing must be imperfect, as appears in successive things, which are always in process of becoming, as time and motion, it follows that the Son must be always imperfect, which cannot be admitted. Thus there is a moment to be assigned for the begetting of the Son, and before that moment the Son did not exist.

A: [Reply to Obj. 1 not found/parsed]