WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It would seem that this name "Father" is not applied to God, firstly as a personal name. For in the intellect the common precedes the particular. But this name "Father" as a personal name, belongs to the person of the Father; and taken in an essential sense it is common to the whole Trinity; for we say "Our Father" to the whole Trinity. Therefore "Father" comes first as an essential name before its personal sense.

Obj. 2: Further, in things of which the concept is the same there is no priority of predication. But paternity and filiation seem to be of the same nature, according as a divine person is Father of the Son, and the whole Trinity is our Father, or the creature's; since, according to Basil (Hom. xv, De Fide), to receive is common to the creature and to the Son. Therefore "Father" in God is not taken as an essential name before it is taken personally.

Obj. 3: Further, it is not possible to compare things which have not a common concept. But the Son is compared to the creature by reason of filiation or generation, according to Col. 1:15: "Who is the image of the invisible God, the first-born of every creature." Therefore paternity taken in a personal sense is not prior to, but has the same concept as, paternity taken essentially.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that it is not proper to the Father to be unbegotten. For every property supposes something in that of which it is the property. But "unbegotten" supposes nothing in the Father; it only removes something. Therefore it does not signify a property of the Father.

Obj. 2: Further, Unbegotten is taken either in a privative, or in a negative sense. If in a negative sense, then whatever is not begotten can be called unbegotten. But the Holy Ghost is not begotten; neither is the divine essence. Therefore to be unbegotten belongs also to the essence; thus it is not proper to the Father. But if it be taken in a privative sense, as every privation signifies imperfection in the thing which is the subject of privation, it follows that the Person of the Father is imperfect; which cannot be.

Obj. 3: Further, in God, "unbegotten" does not signify relation, for it is not used relatively. Therefore it signifies substance; therefore unbegotten and begotten differ in substance. But the Son, Who is begotten, does not differ from the Father in substance. Therefore the Father ought not to be called unbegotten.

Obj. 4: Further, property means what belongs to one alone. Since, then, there are more than one in God proceeding from another, there is nothing to prevent several not receiving their being from another. Therefore the Father is not alone unbegotten.

Obj. 5: Further, as the Father is the principle of the person begotten, so is He of the person proceeding. So if by reason of his opposition to the person begotten, it is proper to the Father to be unbegotten it follows that it is proper to Him also to be unproceeding.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that Word in God is not a personal name. For personal names are applied to God in a proper sense, as Father and Son. But Word is applied to God metaphorically, as Origen says on (John 1:1), "In the beginning was the Word." Therefore Word is not a personal name in God.

Obj. 2: Further, according to Augustine (De Trin. ix, 10), "The Word is knowledge with love;" and according to Anselm (Monol. lx), "To speak is to the Supreme Spirit nothing but to see by thought." But knowledge and thought, and sight, are essential terms in God. Therefore Word is not a personal term in God.

Obj. 3: Further, it is essential to word to be spoken. But, according to Anselm (Monol. lix), as the Father is intelligent, the Son is intelligent, and the Holy Ghost is intelligent, so the Father speaks, the Son speaks, and the Holy Ghost speaks; and likewise, each one of them is spoken. Therefore, the name Word is used as an essential term in God, and not in a personal sense.

Obj. 4: Further, no divine person is made. But the Word of God is something made. For it is said, "Fire, hail, snow, ice, the storms which do His Word" (Ps. 148:8). Therefore the Word is not a personal name in God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that "Word" is not the proper name of the Son. For the Son is a subsisting person in God. But word does not signify a subsisting thing, as appears in ourselves. Therefore word cannot be the proper name of the person of the Son.

Obj. 2: Further, the word proceeds from the speaker by being uttered. Therefore if the Son is properly the word, He proceeds from the Father, by way only of utterance; which is the heresy of Valentine; as appears from Augustine (De Haeres. xi).

Obj. 3: Further, every proper name of a person signifies some property of that person. Therefore, if the Word is the Son's proper name, it signifies some property of His; and thus there will be several more properties in God than those above mentioned.

Obj. 4: Further, whoever understands conceives a word in the act of understanding. But the Son understands. Therefore some word belongs to the Son; and consequently to be Word is not proper to the Son.

Obj. 5: Further, it is said of the Son (Heb. 1:3): "Bearing all things by the word of His power;" whence Basil infers (Cont. Eunom. v, 11) that the Holy Ghost is the Son's Word. Therefore to be Word is not proper to the Son.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the name 'Word' does not import relation to creatures. For every name that connotes some effect in creatures, is said of God essentially. But Word is not said essentially, but personally. Therefore Word does not import relation to creatures.

Obj. 2: Further, whatever imports relation to creatures is said of God in time; as "Lord" and "Creator." But Word is said of God from eternity. Therefore it does not import relation to the creature.

Obj. 3: Further, Word imports relation to the source whence it proceeds. Therefore, if it imports relation to the creature, it follows that the Word proceeds from the creature.

Obj. 4: Further, ideas (in God) are many according to their various relations to creatures. Therefore if Word imports relation to creatures, it follows that in God there is not one Word only, but many.

Obj. 5: Further, if Word imports relation to the creature, this can only be because creatures are known by God. But God does not know beings only; He knows also non-beings. Therefore in the Word are implied relations to non-beings; which appears to be false.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that image is not said personally of God. For Augustine (Fulgentius, De Fide ad Petrum i) says, "The Godhead of the Holy Trinity and the Image whereunto man is made are one." Therefore Image is said of God essentially, and not personally.

Obj. 2: Further, Hilary says (De Synod.): "An image is a like species of that which it represents." But species or form is said of God essentially. Therefore so also is Image.

Obj. 3: Further, Image is derived from imitation, which implies "before" and "after." But in the divine persons there is no "before" and "after." Therefore Image cannot be a personal name in God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the name of Image is not proper to the Son; because, as Damascene says (De Fide Orth. i, 18), "The Holy Ghost is the Image of the Son." Therefore Image does not belong to the Son alone.

Obj. 2: Further, similitude in expression belongs to the nature of an image, as Augustine says (QQ. lxxxiii, qu. 74). But this belongs to the Holy Ghost, Who proceeds from another by way of similitude. Therefore the Holy Ghost is an Image; and so to be Image does not belong to the Son alone.

Obj. 3: Further, man is also called the image of God, according to 1 Cor. 11:7, "The man ought not to cover his head, for he is the image and the glory of God." Therefore Image is not proper to the Son.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that this name, "Holy Ghost," is not the proper name of one divine person. For no name which is common to the three persons is the proper name of any one person. But this name of 'Holy Ghost' [*It should be borne in mind that the word "ghost" is the old English equivalent for the Latin "spiritus,"] whether in the sense of "breath" or "blast," or in the sense of "spirit," as an immaterial substance. Thus, we read in the former sense (Hampole, Psalter x, 7), "The Gost of Storms" [spiritus procellarum], and in the latter "Trubled gost is sacrifice of God" (Prose Psalter, A.D. 1325), and "Oure wrestlynge is . . . against the spiritual wicked gostes of the ayre" (More, "Comfort against Tribulation"); and in our modern expression of "giving up the ghost." As applied to God, and not specially to the third Holy Person, we have an example from Maunder, "Jhesu Criste was the worde and the goste of Good." (See Oxford Dictionary).) is common to the three persons; for Hilary (De Trin. viii) shows that the "Spirit of God" sometimes means the Father, as in the words of Isa. 61:1: "The Spirit of the Lord is upon me;" and sometimes the Son, as when the Son says: "In the Spirit of God I cast out devils" (Matt. 12:28), showing that He cast out devils by His own natural power; and that sometimes it means the Holy Ghost, as in the words of Joel 2:28: "I will pour out of My Spirit over all flesh." Therefore this name 'Holy Ghost' is not the proper name of a divine person.

Obj. 2: Further, the names of the divine persons are relative terms, as Boethius says (De Trin.). But this name "Holy Ghost" is not a relative term. Therefore this name is not the proper name of a divine Person.

Obj. 3: Further, because the Son is the name of a divine Person He cannot be called the Son of this or of that. But the spirit is spoken of as of this or that man, as appears in the words, "The Lord said to Moses, I will take of thy spirit and will give to them" (Num. 11:17) and also "The Spirit of Elias rested upon Eliseus" (4 Kings 2:15). Therefore "Holy Ghost" does not seem to be the proper name of a divine Person.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the Holy Ghost does not proceed from the Son. For as Dionysius says (Div. Nom. i): "We must not dare to say anything concerning the substantial Divinity except what has been divinely expressed to us by the sacred oracles." But in the Sacred Scripture we are not told that the Holy Ghost proceeds from the Son; but only that He proceeds from the Father, as appears from John 15:26: "The Spirit of truth, Who proceeds from the Father." Therefore the Holy Ghost does not proceed from the Son.

Obj. 2: Further, In the creed of the council of Constantinople (Can. vii) we read: "We believe in the Holy Ghost, the Lord and Life-giver, who proceeds from the Father; with the Father and the Son to be adored and glorified." Therefore it should not be added in our Creed that the Holy Ghost proceeds from the Son; and those who added such a thing appear to be worthy of anathema.

Obj. 3: Further, Damascene says (De Fide Orth. i): "We say that the Holy Ghost is from the Father, and we name Him the spirit of the Father; but we do not say that the Holy Ghost is from the Son, yet we name Him the Spirit of the Son." Therefore the Holy Ghost does not proceed from the Son.

Obj. 4: Further, Nothing proceeds from that wherein it rests. But the Holy Ghost rests in the Son; for it is said in the legend of St. Andrew: "Peace be to you and to all who believe in the one God the Father, and in His only Son our Lord Jesus Christ, and in the one Holy Ghost proceeding from the Father, and abiding in the Son." Therefore the Holy Ghost does not proceed from the Son.

Obj. 5: Further, the Son proceeds as the Word. But our breath [spiritus] does not seem to proceed in ourselves from our word. Therefore the Holy Ghost does not proceed from the Son.

Obj. 6: Further, the Holy Ghost proceeds perfectly from the Father. Therefore it is superfluous to say that He proceeds from the Son.

Obj. 7: Further "the actual and the possible do not differ in things perpetual" (Phys. iii, text 32), and much less so in God. But it is possible for the Holy Ghost to be distinguished from the Son, even if He did not proceed from Him. For Anselm says (De Process. Spir. Sancti, ii): "The Son and the Holy Ghost have their Being from the Father; but each in a different way; one by Birth, the other by Procession, so that they are thus distinct from one another." And further on he says: "For even if for no other reason were the Son and the Holy Ghost distinct, this alone would suffice." Therefore the Holy Spirit is distinct from the Son, without proceeding from Him.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the Holy Ghost does not proceed from the Father through the Son. For whatever proceeds from one through another, does not proceed immediately. Therefore, if the Holy Ghost proceeds from the Father through the Son, He does not proceed immediately; which seems to be unfitting.

Obj. 2: Further, if the Holy Ghost proceeds from the Father through the Son, He does not proceed from the Son, except on account of the Father. But "whatever causes a thing to be such is yet more so." Therefore He proceeds more from the Father than from the Son.

Obj. 3: Further, the Son has His being by generation. Therefore if the Holy Ghost is from the Father through the Son, it follows that the Son is first generated and afterwards the Holy Ghost proceeds; and thus the procession of the Holy Ghost is not eternal, which is heretical.

Obj. 4: Further, when anyone acts through another, the same may be said conversely. For as we say that the king acts through the bailiff, so it can be said conversely that the bailiff acts through the king. But we can never say that the Son spirates the Holy Ghost through the Father. Therefore it can never be said that the Father spirates the Holy Ghost through the Son.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the Father and the Son are not one principle of the Holy Ghost. For the Holy Ghost does not proceed from the Father and the Son as they are one; not as they are one in nature, for the Holy Ghost would in that way proceed from Himself, as He is one in nature with Them; nor again inasmuch as they are united in any one property, for it is clear that one property cannot belong to two subjects. Therefore the Holy Ghost proceeds from the Father and the Son as distinct from one another. Therefore the Father and the Son are not one principle of the Holy Ghost.

Obj. 2: Further, in this proposition "the Father and the Son are one principle of the Holy Ghost," we do not designate personal unity, because in that case the Father and the Son would be one person; nor again do we designate the unity of property, because if one property were the reason of the Father and the Son being one principle of the Holy Ghost, similarly, on account of His two properties, the Father would be two principles of the Son and of the Holy Ghost, which cannot be admitted. Therefore the Father and the Son are not one principle of the Holy Ghost.

Obj. 3: Further, the Son is not one with the Father more than is the Holy Ghost. But the Holy Ghost and the Father are not one principle as regards any other divine person. Therefore neither are the Father and the Son.

Obj. 4: Further, if the Father and the Son are one principle of the Holy Ghost, this one is either the Father or it is not the Father. But we cannot assert either of these positions because if the one is the Father, it follows that the Son is the Father; and if the one is not the Father, it follows that the Father is not the Father. Therefore we cannot say that the Father and the Son are one principle of the Holy Ghost.

Obj. 5: Further, if the Father and the Son are one principle of the Holy Ghost, it seems necessary to say, conversely, that the one principle of the Holy Ghost is the Father and the Son. But this seems to be false; for this word "principle" stands either for the person of the Father, or for the person of the Son; and in either sense it is false. Therefore this proposition also is false, that the Father and the Son are one principle of the Holy Ghost.

Obj. 6: Further, unity in substance makes identity. So if the Father and the Son are the one principle of the Holy Ghost, it follows that they are the same principle; which is denied by many. Therefore we cannot grant that the Father and the Son are one principle of the Holy Ghost.

Obj. 7: Further, the Father, Son and Holy Ghost are called one Creator, because they are the one principle of the creature. But the Father and the Son are not one, but two Spirators, as many assert; and this agrees also with what Hilary says (De Trin. ii) that "the Holy Ghost is to be confessed as proceeding from Father and Son as authors." Therefore the Father and the Son are not one principle of the Holy Ghost.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that "Love" is not the proper name of the Holy Ghost. For Augustine says (De Trin. xv, 17): "As the Father, Son and Holy Ghost are called Wisdom, and are not three Wisdoms, but one; I know not why the Father, Son and Holy Ghost should not be called Charity, and all together one Charity." But no name which is predicated in the singular of each person and of all together, is a proper name of a person. Therefore this name, "Love," is not the proper name of the Holy Ghost.

Obj. 2: Further, the Holy Ghost is a subsisting person, but love is not used to signify a subsisting person, but rather an action passing from the lover to the beloved. Therefore Love is not the proper name of the Holy Ghost.

Obj. 3: Further, Love is the bond between lovers, for as Dionysius says (Div. Nom. iv): "Love is a unitive force." But a bond is a medium between what it joins together, not something proceeding from them. Therefore, since the Holy Ghost proceeds from the Father and the Son, as was shown above (Q. 36, A. 2), it seems that He is not the Love or bond of the Father and the Son.

Obj. 4: Further, Love belongs to every lover. But the Holy Ghost is a lover: therefore He has love. So if the Holy Ghost is Love, He must be love of love, and spirit from spirit; which is not admissible.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the Father and the Son do not love each other by the Holy Ghost. For Augustine (De Trin. vii, 1) proves that the Father is not wise by the Wisdom begotten. But as the Son is Wisdom begotten, so the Holy Ghost is the Love proceeding, as explained above (Q. 27, A. 3). Therefore the Father and the Son do not love Themselves by the Love proceeding, which is the Holy Ghost.

Obj. 2: Further, in the proposition, "The Father and the Son love each other by the Holy Ghost," this word "love" is to be taken either essentially or notionally. But it cannot be true if taken essentially, because in the same way we might say that "the Father understands by the Son"; nor, again, if it is taken notionally, for then, in like manner, it might be said that "the Father and the Son spirate by the Holy Ghost," or that "the Father generates by the Son." Therefore in no way is this proposition true: "The Father and the Son love each other by the Holy Ghost."

Obj. 3: Further, by the same love the Father loves the Son, and Himself, and us. But the Father does not love Himself by the Holy Ghost; for no notional act is reflected back on the principle of the act; since it cannot be said that the "Father begets Himself," or that "He spirates Himself." Therefore, neither can it be said that "He loves Himself by the Holy Ghost," if "to love" is taken in a notional sense. Again, the love wherewith He loves us is not the Holy Ghost; because it imports a relation to creatures, and this belongs to the essence. Therefore this also is false: "The Father loves the Son by the Holy Ghost."

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that "Gift" is not a personal name. For every personal name imports a distinction in God. But the name of "Gift" does not import a distinction in God; for Augustine says (De Trin. xv, 19): that "the Holy Ghost is so given as God's Gift, that He also gives Himself as God." Therefore "Gift" is not a personal name.

Obj. 2: Further, no personal name belongs to the divine essence. But the divine essence is the Gift which the Father gives to the Son, as Hilary says (De Trin. ix). Therefore "Gift" is not a personal name.

Obj. 3: Further, according to Damascene (De Fide Orth. iv, 19) there is no subjection nor service in the divine persons. But gift implies a subjection both as regards him to whom it is given, and as regards him by whom it is given. Therefore "Gift" is not a personal name.

Obj. 4: Further, "Gift" imports relation to the creature, and it thus seems to be said of God in time. But personal names are said of God from eternity; as "Father," and "Son." Therefore "Gift" is not a personal name.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that Gift is not the proper name of the Holy Ghost. For the name Gift comes from being given. But, as Isaiah says (9:16): "A Son is given to us." Therefore to be Gift belongs to the Son, as well as to the Holy Ghost.

Obj. 2: Further, every proper name of a person signifies a property. But this word Gift does not signify a property of the Holy Ghost. Therefore Gift is not a proper name of the Holy Ghost.

Obj. 3: Further, the Holy Ghost can be called the spirit of a man, whereas He cannot be called the gift of any man, but "God's Gift" only. Therefore Gift is not the proper name of the Holy Ghost.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that in God the essence is not the same as person. For whenever essence is the same as person or
suppositum,
there can be only one
suppositum
of one nature, as is clear in the case of all separate substances. For in those things which are really one and the same, one cannot be multiplied apart from the other. But in God there is one essence and three persons, as is clear from what is above expounded (Q. 28, A. 3; Q. 30, A. 2). Therefore essence is not the same as person.

Obj. 2: Further, simultaneous affirmation and negation of the same things in the same respect cannot be true. But affirmation and negation are true of essence and of person. For person is distinct, whereas essence is not. Therefore person and essence are not the same.

Obj. 3: Further, nothing can be subject to itself. But person is subject to essence; whence it is called
suppositum
or "hypostasis." Therefore person is not the same as essence.

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