singularity or uniqueness." Nevertheless, we say "the only Son," for in God there is no plurality of Sons. Yet, we do not say "the only God," for the Deity is common to several. We avoid the word "confused," lest we take away from the Persons the order of their nature. Hence Ambrose says (De Fide i): "What is one is not confused; and there is no multiplicity where there is no difference." The word "solitary" is also to be avoided, lest we take away the society of the three persons; for, as Hilary says (De Trin. iv), "We confess neither a solitary nor a diverse God."
This word "other" [alius], however, in the masculine sense, means only a distinction of "suppositum"; and hence we can properly say that "the Son is other than the Father," because He is another "suppositum" of the divine nature, as He is another person and another hypostasis.
Reply to Objection 1: "Other," being like the name of a particular thing, refers to the "suppositum"; and so, there is sufficient reason for using it, where there is a distinct substance in the sense of hypostasis or person. But diversity requires a distinct substance in the sense of essence. Thus we cannot say that the Son is diverse from the Father, although He is another.
Reply to Objection 2: "Difference" implies distinction of form. There is one form in God, as appears from the text, "Who, when He was in the form of God" (Phil. 2:6). Therefore the term "difference" does not properly apply to God, as appears from the authority quoted. Yet, Damascene (De Fide Orth. i, 5) employs the term "difference" in the divine persons, as meaning that the relative property is signified by way of form. Hence he says that the hypostases do not differ from each other in substance, but according to determinate properties. But "difference" is taken for "distinction," as above stated.
Reply to Objection 3: The term "alien" means what is extraneous and dissimilar; which is not expressed by the term "other" [alius]; and therefore we say that the Son is "other" than the Father, but not that He is anything "alien."
Reply to Objection 4: The neuter gender is formless; whereas the masculine is formed and distinct; and so is the feminine. So the common essence is properly and aptly expressed by the neuter gender, but by the masculine and feminine is expressed the determined subject in the common nature. Hence also in human affairs, if we ask, Who is this man? we answer, Socrates, which is the name of the "suppositum"; whereas, if we ask, What is he? we reply, A rational and mortal animal. So, because in God distinction is by the persons, and not by the essence, we say that the Father is other than the Son, but not something else; while conversely we say that they are one thing, but not one person.
Whether the exclusive word "alone" should be added to the essential term in God?
Objection 1: It would seem that the exclusive word "alone" [solus] is not to be added to an essential term in God. For, according to the Philosopher (Elench. ii, 3), "He is alone who is not with another." But God is with the angels and the souls of the saints. Therefore we cannot say that God is alone.
Objection 2: Further, whatever is joined to the essential term in God can be predicated of every person "per se," and of all the persons together; for, as we can properly say that God is wise, we can say the Father is a wise God; and the Trinity is a wise God. But Augustine says (De Trin. vi, 9): "We must consider the opinion that the Father is not true God alone." Therefore God cannot be said to be alone.
Objection 3: Further if this expression "alone" is joined to an essential term, it would be so joined as regards either the personal predicate or the essential predicate. But it cannot be the former, as it is false to say, "God alone is Father," since man also is a father; nor, again, can it be applied as regards the latter, for, if this saying were true, "God alone creates," it would follow that the "Father alone creates," as whatever is said of God can be said of the Father; and it would be false, as the Son also creates. Therefore this expression "alone" cannot be joined to an essential term in God.
On the contrary, It is said, "To the King of ages, immortal, invisible, the only God" (1 Tim. 1:17).
I answer that, This term "alone" can be taken as a categorematical term, or as a syncategorematical term. A categorematical term is one which ascribes absolutely its meaning to a given "suppositum"; as, for instance, "white" to man, as when we say a "white man." If the term "alone" is taken in this sense, it cannot in any way be joined to any term in God; for it would mean solitude in the term to which it is joined; and it would follow that God was solitary, against what is above stated ( Article [2]). A syncategorematical term imports the order of the predicate to the subject; as this expression "every one" or "no one"; and likewise the term "alone," as excluding every other "suppositum" from the predicate. Thus, when we say, "Socrates alone writes," we do not mean that Socrates is solitary, but that he has no companion in writing, though many others may be with him. In this way nothing prevents the term "alone" being joined to any essential term in God, as excluding the predicate from all things but God; as if we said "God alone is eternal," because nothing but God is eternal.
Reply to Objection 1: Although the angels and the souls of the saints are always with God, nevertheless, if plurality of persons did not exist in God, He would be alone or solitary. For solitude is not removed by association with anything that is extraneous in nature; thus anyone is said to be alone in a garden, though many plants and animals are with him in the garden. Likewise, God would be alone or solitary, though angels and men were with Him, supposing that several persons were not within Him. Therefore the society of angels and of souls does not take away absolute solitude from God; much less does it remove respective solitude, in reference to a predicate.
Reply to Objection 2: This expression "alone," properly speaking, does not affect the predicate, which is taken formally, for it refers to the "suppositum," as excluding any other suppositum from the one which it qualifies. But the adverb "only," being exclusive, can be applied either to subject or predicate. For we can say, "Only Socrates"---that is, no one else---"runs: and Socrates runs only"---that is, he does nothing else. Hence it is not properly said that the Father is God alone, or the Trinity is God alone, unless some implied meaning be assumed in the predicate, as, for instance, "The Trinity is God Who alone is God." In that sense it can be true to say that the Father is that God Who alone is God, if the relative be referred to the predicate, and not to the "suppositum." So, when Augustine says that the Father is not God alone, but that the Trinity is God alone, he speaks expositively, as he might explain the words, "To the King of ages, invisible, the only God," as applying not to the Father, but to the Trinity alone.
Reply to Objection 3: In both ways can the term "alone" be joined to an essential term. For this proposition, "God alone is Father," can mean two things, because the word "Father" can signify the person of the Father; and then it is true; for no man is that person: or it can signify that relation only; and thus it is false, because the relation of paternity is found also in others, though not in a univocal sense. Likewise it is true to say God alone creates; nor, does it follow, "therefore the Father alone creates," because, as logicians say, an exclusive diction so fixes the term to which it is joined that what is said exclusively of that term cannot be said exclusively of an individual contained in that term: for instance, from the premiss, "Man alone is a mortal rational animal," we cannot conclude, "therefore Socrates alone is such."
Whether an exclusive diction can be joined to the personal term?
Objection 1: It would seem that an exclusive diction can be joined to the personal term, even though the predicate is common. For our Lord speaking to the Father, said: "That they may know Thee, the only true God" (Jn. 17:3). Therefore the Father alone is true God.
