|
This article deals with circumincession, which is the
mutual coexistence of the divine persons in each other so
that the Father is in the Son, the Son in the Father,
and both in the Holy Ghost, and the Holy Ghost in
both.
The difficulty arises because what goes out of another is
not in the other. But the Son goes out of the Father
from all eternity. Moreover, one of two opposites is not
in the other opposite.
Reply. The affirmative reply is of faith according to
the Scriptures, for Christ said: "Do you not believe
that I am in the Father, and the Father in
Me?"[588] Such was the interpretation of the
Fathers, especially St. Augustine.[589]
The theological argument is in three parts: the Son is
in the Father, and the Father is in the Son:
1. according to essence, which is numerically the same
in the persons;
2. according to the relations, because they mutually
involve each other, although they are opposites;
3. according to the procession, because it is immanent
or ad intra and not ad extra.
Circumincession signifies consubstantiality, the
immanence of the processions, and the reciprocity of
opposite relations. An analogy can be seen in the
equilateral triangle, where each angle is in the other
two.
Objection. One of two opposites is not in the other
opposite, because the opposites are really distinct.
Therefore the Father is not in the Son.
Reply. I distinguish the antecedent: one of the
opposites formally as an opposite is not in the other
opposite, I concede; nevertheless by reason of the same
essence the relations have the same "esse in" and
according to the "esse ad" they mutually refer to
each other and are inseparable, although really distinct.
Thus, by circumincession the Father and the Holy Ghost
are with the incarnate Son in the Holy
Eucharist.[590]
|
|