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The Trinity is a mystery essentially supernatural. St. Thomas
[567] expounds the reason for this truth much more clearly than
his predecessors did. By natural reason, he says, we know God only
as Creator. Now God creates by His omnipotence, which is common to
all three persons, as is the divine nature of which omnipotence is an
attribute. Hence natural reason cannot know the distinction of persons
in God, but only His one nature. In this argument we have one of
the most explicit expressions of the distinction between the natural
order and the supernatural order.
Hence it follows, as Thomists in general remark, that natural reason
cannot positively demonstrate even the intrinsic possibility of the
mystery. After the mystery is revealed, we can indeed show that it
contains no manifest contradiction, but we cannot show,
apodictically, by reason alone, that it contains no latent
contradiction. Mysteries, says the Vatican Council, [568]
cannot, by natural principles, be either understood or demonstrated.
Further. If reason alone could demonstrate, positively and
apodictically, the objective possibility of the Trinity, it would
likewise demonstrate the existence of the Trinity. Why? Because,
in things which necessarily exist, we must, from real possibility,
deduce existence. [569] If, for example, infinite wisdom is
possible in God, then it exists in God.
In this matter, the possibility, namely, and the existence of the
Trinity, theology can indeed give reasons of appropriateness, reasons
which are profound and always fruitful, but which are not
demonstrative. Theology can likewise show the falseness, or at least
the inconclusiveness, [570] of objections made against the
mystery. Here is a formula held by theologians generally: The
possibility, and a fortiori the existence, of supernatural mysteries
cannot be proved, and cannot be disproved, but can be shown to be
appropriate, and can be defended against impugners. [571] .
The analogies introduced to clarify the mystery rise in value when they
are pointed out by revelation itself. Thus, when St. John
[572] says that the only-begotten Son proceeds as God's
mental Word, we are led to think that the second procession is one of
love.
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