|
Prologue. "Next in order we consider the divine
relations." St. Thomas says "next in order" because
according to faith these relations are the relations of
origin or procession, inasmuch as the Son proceeds from
the Father, and the Holy Ghost proceeds from the
Father and the Son. Therefore the processions are the
foundation of really distinct relations which, as we shall
see in the following question, formally constitute the
persons. Hence we are now speaking implicitly of the
persons although they are not yet explicitly
mentioned.[199]
This question on the divine relations is of the greatest
importance because, as we shall see below,[200] the
persons are constituted by subsisting relations opposed to
one another, which are in God not only virtually but also
formally. Since these relations are in God, they cannot
involve any imperfection so that, for example, filiation
will not involve any dependence. This concept of relation
is the philosophical idea developed by Aristotle and it is
applied to the divine persons, who are called by relative
terms in the Scriptures: the Father, the Son, and the
Holy Ghost. In this fundamental question, therefore,
we are still concerned rather with an explanation of the
principles of faith than with the deduction of theological
conclusions. We are to explain why the Father is so
called relative to the Son, why the Son is so called
relative to the Father, and the Holy Ghost relative to
the Father and the Son. Consequently we consider here
the real distinction of the divine persons as revealed and
as founded on the opposition of relations. In these
articles we shall study the basis of that principle which
throws light on the entire treatise of the Trinity and by
which the principal objections are answered: "In God
all things are one and the same when there is no opposition
of relation."[201]
Division of the question. In this question we ask four
things:
|
I. Are there real relations in God?
II. What are these relations? Are they the divine
essence itself. or something extrinsically attached to the
essence?
III. Can there be in God several relations really
distinct from one another?
IV. How many relations are there?
|
|
|
|