OF THE PERSONS IN REFERENCE TO THE NOTIONAL ACTS (SIX ARTICLES)
We now consider the persons in reference to the notional acts, concerning which six points of inquiry arise:
(1) Whether the notional acts are to be attributed to the persons?
(2) Whether these acts are necessary, or voluntary?
(3) Whether as regards these acts, a person proceeds from nothing or from something?
(4) Whether in God there exists a power as regards the notional acts?
(5) What this power means?
(6) Whether several persons can be the term of one notional act?
Whether the notional acts are to be attributed to the persons?
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.
Objection 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.
Objection 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.
On the contrary, Augustine (Fulgentius, De Fide ad Petrum ii) says: "It is a property of the Father to beget the Son." Therefore notional acts are to be placed in God.
I answer that, In the divine persons distinction is founded on origin. But origin can be properly designated only by certain acts. Wherefore, to signify the order of origin in the divine persons, we must attribute notional acts to the persons.
Reply to Objection 1: Every origin is designated by an act. In God there is a twofold order of origin: one, inasmuch as the creature proceeds from Him, and this is common to the three persons; and so those actions which are attributed to God to designate the proceeding of creatures from Him, belong to His essence. Another order of origin in God regards the procession of person from person; wherefore the acts which designate the order of this origin are called notional; because the notions of the persons are the mutual relations of the persons, as is clear from what was above explained ( Question [32], Article [2]).
Reply to Objection 2: The notional acts differ from the relations of the persons only in their mode of signification; and in reality are altogether the same. Whence the Master says that "generation and nativity in other words are paternity and filiation" (Sent. i, D, xxvi). To see this, we must consider that the origin of one thing from another is firstly inferred from movement: for that anything be changed from its disposition by movement evidently arises from some cause. Hence action, in its primary sense, means origin of movement; for, as movement derived from another into a mobile object, is called "passion," so the origin of movement itself as beginning from another and terminating in what is moved, is called "action." Hence, if we take away movement, action implies nothing more than order of origin, in so far as action proceeds from some cause or principle to what is from that principle. Consequently, since in God no movement exists, the personal action of the one producing a person is only the habitude of the principle to the person who is from the principle; which habitudes are the relations, or the notions. Nevertheless we cannot speak of divine and intelligible things except after the manner of sensible things, whence we derive our knowledge, and wherein actions and passions, so far as these imply movement, differ from the relations which result from action and passion, and therefore it was necessary to signify the habitudes of the persons separately after the manner of act, and separately after the manner of relations. Thus it is evident that they are really the same, differing only in their mode of signification.
Reply to Objection 3: Action, so far as it means origin of movement, naturally involves passion; but action in that sense is not attributed to God. Whence, passions are attributed to Him only from a grammatical standpoint, and in accordance with our manner of speaking, as we attribute "to beget" with the Father, and to the Son "to be begotten."
Whether the notional acts are voluntary?
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."
Objection 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.
Objection 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.
Objection 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.
Objection 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).
On the contrary, Augustine says, in the same book, that, "the Father begot the Son neither by will, nor by necessity."
I answer that, When anything is said to be, or to be made by the will, this can be understood in two senses. In one sense, the ablative designates only concomitance, as I can say that I am a man by my will---that is, I will to be a man; and in this way it can be said that the Father begot the Son by will; as also He is God by will, because He wills to be God, and wills to beget the Son. In the other sense, the ablative imports the habitude of a principle as it is said that the workman works by his will, as the will is the principle of his work; and thus in that sense it must be said the God the Father begot the Son, not by His will; but that He produced the creature by His will. Whence in the book De Synod, it is said: "If anyone say that the Son was made by the Will of God, as a creature is said to be made, let him be anathema." The reason of this is that will and nature differ in their manner of causation, in such a way that nature is determined to one, while the will is not determined to one; and this because the effect is assimilated to the form of the agent, whereby the latter acts. Now it is manifest that of one thing there is only one natural form whereby it exists; and hence such as it is itself, such also is its work. But the form whereby the will acts is not only one, but many, according to
