가톨릭 신앙생활 Q&A 코너
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Ia q33. 성부 하느님이라는 위격 [신학대전여행] |
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2014-11-20 ㅣ No.1590 (십자성호를 그으며)
당부의 말씀:
+ 찬미 예수님!
번역자 주: 다음은, 성 토마스 아퀴나스의 신학 대전의 약 600여 개에 달하는 각 문항(Questions)들에 대한 "압축된 바꾸어 말하기"인 Paul J. Glenn 몬시뇰(1893-1957)의 저서: "A Tour of the Summa(신학대전여행)"의 Ia, q33, The Person of God the Father(성부 하느님이라는 위격) 전문이며, 그리고 하반부의 글은, 상반부의 글에 대응하는 성 토마스 아퀴나스의 신학 대전, Ia, q33, The Person of God the Father(성부 하느님이라는 위격) 전문이다.
초벌 번역 일자: 2011년 6월 27일 번역자: 교수 소순태 마태오 (Ph.D.) 우리말 번역문 출처: http://club.catholic.or.kr/tourofsumma 본글로의 접속 주소: http://ch.catholic.or.kr/pundang/4/soh/1589.htm -------------------- 33. The Person of God the Father
33. 성부 하느님이라는 위격
1. A principle is that from which anything takes its rise in any way whatever, or from which anything proceeds in any manner. A principle is not necessarily a cause; a cause is only one type of principle. The divine proceedings involve, in first instance, the Father begetting (but not causing) the Son. Hence the term principle is rightly applied to God the Father.
1. 한 개의 원리(a principle)는 거기로부터 어떤 것이 어떠한 방식이든지간에 그 기원(rise)을 취하거나, 혹은 거기로부터 어떤 것이 어떠한 방식으로 나오는/발출하는(proceeds) 바로 그것을 말합니다.(*) 한 개의 원리가 반드시 어떤 원인(a cause)일 필요는 없는데, 이는 한 개의 원인(a cause)은 오로지 원리의 한 유형(a type)이기 때문입니다. 신성한 나옴/발출(the divine proceedings)들은, 첫 번째 경우에 있어, 성부께서 성자를 [결과로서 야기하는 것(causing)이 아니라] 낳으십니다. 따라서 원리(principle) 라는 용어는 하느님이신 성부께 올바르게 적용됩니다.
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2. A name proper to the First Person of the Trinity is that which divine paternity (which is proper to the First Person) implies. This is the name Father.
2. 성 삼위의 첫 번째 위격에 적합한 이름은 (첫 번째 위격에 고유한) 하느님의 아버지되심이 뜻하는 바로 그것입니다. 이것이 바로 성부(Father)라는 이름입니다.
3. The name Father is truly a personal name, that is, it applies to a divine person rather than to the divine essence in unity. But we often use the name Father as an essential name of God and not a personal name. When we say, for instance, "God is the Father of us all," we are not speaking of the First Person of the Trinity, but of the three Persons in undivided Godhead. Thus Father, strictly speaking, is a distinctive personal title of the First Person; less strictly, Father is one of our ordinary names for God in unity.
3. 성부라는 이름은 참으로 한 위격에 대한 이름(a personal name)입니다. 즉, 이 이름은 단일하게 계시는 하느님의 본질이라기 보다는 한 개의 신격(a divine person)에 적용됩니다. 그러나 우리는 성부라는 이 이름을, 한 위격에 대한 이름이 아니라, 하느님의 본질에 대한 이름으로 자주 사용합니다. 예를 들어, 우리가 "하느님께서는 우리 모두의 성부이십니다" 라고 말할 때에, 우리는 성 삼위의 첫 번째 위격에 대하여 말하고 있는 것이 아니라, 나누어지지 않는 신성(Godhead) 안에서 세 분의 위격들에 대하여 말하고 있습니다. 따라서, 엄격하게 말하여, 성부는 첫 번째 위격에 대한 한 개의 뚜렷하게 구분되는(distinctive) 위격에 대한 칭호(personal title)이며, 덜 엄격하게 말하면, 성부는 단일하게 계시는(in unity) 하느님을 나타내는 우리의 일상적 이름들 중의 한 개입니다.
4. In the divine proceedings the Father is the principle whence proceeds the Son (by eternal begetting or generation); the Father and the Son together are the one principle whence proceeds the Holy Ghost (by spiration and procession). The Father himself does not proceed from any principle. It is the distinctive property of the Father to be unbegotten. This is the Father's innascibility.
4. 하느님의 나오심들에 있어 성부께서는, 거기로부터 성자께서 [영원한 낳음(begetting) 혹은 생성(generation)에 의하여] 나오시는, 바로 그 원리이며, 그리고 성부와 성자께서는, 거기로부터 성령께서 [내뿜음(spiration)과 발출(procession)에 의하여] 나오시는, 바로 그 유일한 원리입니다. 성부 당신 자신께서는 어떠한 원리로부터 나오지(proceed) 않으십니다. 이것이 낳아지지 않는(to be unbegotten) 성부의 뚜렷하게 구분되는 바로 그 성질입니다. 이것이 바로 성부의 불생성성(innascibility)(*)을 말합니다.
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출처 1: http://www.newadvent.org/summa/1033.htm 출처 3: http://www.logicmuseum.com/authors/aquinas/summa/Summa-I-33-35.htm#q33pr
신학 대전 Ia
Question 33. The person of the Father
질문 33. 성부라는 위격
We now consider the persons singly; and first, the Person of the Father, concerning Whom there are four points of inquiry:
이제 우리는 하나씩 이 위격들에, 그리하여 첫 번째로, 성부라는 위격에 대하여 고찰하는데, 그분에 관하여 질문에 있어서의 네 개의 요지들이 다음과 같이 있습니다:
1. Is the Father the Principle?
Article 1. Whether it belongs to the Father to be the principle?
제1조. 원리이심이 성부께 적절한지요(belongs to)?
Objection 1. It would seem that the Father cannot be called the principle of the Son, or of the Holy Ghost. For principle and cause are the same, according to the Philosopher (Metaph. iv). But we do not say that the Father is the cause of the Son. Therefore we must not say that He is the principle of the Son.
반론 1. 성부께서 성자(the Son, 하느님의 아드님)의, 혹은 성령(the Holy Ghost)의 원리(principle)라고 불릴 수 없는 것 같습니다. 이는 원리(principle)과 원인(cause)은, 철학자(*)에 따르면(Metaph. iv), 동일한 것이기 때문입니다. 그러나 우리는 성부께서 성자의 원인이라고 말하지 않습니다. 그러므로 우리는 당신께서 성자의 원리라고 말하지 말아야 합니다.
----- (*) 번역자 주: 이 철학자는 그리스의 철학자 아리스토텔레스(Aristotle)를 말한다.
Objection 2. Further, a principle is so called in relation to the thing principled. So if the Father is the principle of the Son, it follows that the Son is a person principled, and is therefore created; which appears false.
반론 2. 더욱이, 한 원리는 원리를 받게 되는 사물에 대한 관계 안에서 그렇게 불립니다. 그래서 만약에 성부께서 성자의 원리이라면, 성자는 원리를 받는 한 위격임이 뒤따르며, 그리하여 그 결과 창조되셨는데, 이것은 거짓인 것(false)으로 보입니다.
Objection 3. Further, the word principle is taken from priority. But in God there is no "before" and "after," as Athanasius says. Therefore in speaking of God we ought not to used the term principle.
반론 3. 더욱이, 원리(principle)라는 단어는 (시간, 순서적으로) 앞[먼저]임(priority)으로부터 취하여집니다. 그러나, 아타나시오(Athanasius)가 말하듯이, 하느님에 있어 "앞(before)" 과 후(after)" 는 전혀 있지 않습니다. 그러므로 하느님에 대하여 말함에 있어 우리는 원리(principle)라는 용어를 마땅히 사용하지 말아야 합니다.
On the contrary, Augustine says (De Trin. iv, 20), "The Father is the Principle of the whole Deity."
이와는 달리, 아우구스티노(Augustine)는 (De Trin. iv, 20) "성부께서는 전체 신성(the whole Deity)의 거룩한 원리이시다" 라고 말합니다.
I answer that, The word "principle" signifies only that whence another proceeds: since anything whence something proceeds in any way we call a principle; and conversely. As the Father then is the one whence another proceeds, it follows that the Father is a principle.
저는 다음과 같이 답변합니다. "원리(principle)" 라는 단어는 바로 거기로부터 다른 사물이 나오는/발출하는 오로지 바로 그것을 나타내는데, 왜냐하면 바로 거기로부터 그 무엇이 어떠한 방식으로 나오는(proceeds) 임의의 사물을 우리는 한 개의 원리(a principle) 라고 부르고, 그리고 역으로(and conversely) 말하기 때문입니다.(*) 바로 이러한 방식으로 성부께서는 바로 거기로부터 다른 사물이 나오는/발출하는(proceeds) 분이시므로, 성부께서는 한 개의 원리(a principle)이십니다.
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Reply to Objection 1. The Greeks use the words "cause" and "principle" indifferently, when speaking of God; whereas the Latin Doctors do not use the word "cause," but only "principle." The reason is because "principle" is a wider term than "cause"; as "cause" is more common than "element." For the first term of a thing, as also the first part, is called the principle, but not the cause. Now the wider a term is, the more suitable it is to use as regards God (13, 11), because the more special terms are, the more they determine the mode adapted to the creature. Hence this term "cause" seems to mean diversity of substance, and dependence of one from another; which is not implied in the word "principle." For in all kinds of causes there is always to be found between the cause and the effect a distance of perfection or of power: whereas we use the term "principle" even in things which have no such difference, but have only a certain order to each other; as when we say that a point is the principle of a line; or also when we say that the first part of a line is the principle of a line.
반론 1에 대한 답변. 그리스인(the Greeks)들은(*), 하느님에 대하여 말할 때에, "원인(cause)" 과 "원리(principle)" 라는 단어들을 무차별적으로 사용하나, 이와는 달리 라틴 박사(Latin Doctors)들은 "원인(cause)" 라는 단어를 사용하는 것이 아니고, 오로지 "원리(principle)" 이라는 단어만을 사용합니다. 그 이유는, "원인(cause)" 이 "요소(element)" 보다 더 통상적인(common) 것처럼, "원리(principle)" 가 "원인(cause)" 보다 어떤 더 넓은 용어(a wider term)이기 때문입니다. 이는 한 사물에 대한 첫 번째 용어(the first term)는, 또한 그 첫 번째 부분(the first part)처럼, 원리라고 불리지, 원인이라고 불리지 않기 때문입니다. 그런데 한 용어가 더 넓을수록, 하느님에 관하여 사용하는 것이 더 적절한데(13, 11), 왜냐하면 용어들이 더 특별할수록(special), 그들은 피조물들에게 적용되는 양식(mode)을 더 한정하기(determine) 때문입니다. 따라서 "원인(cause)" 이라는 바로 이 용어는 본체의 다양성을, 그리하여 다른 사물로부터 하나의 사물의 종속성을, 의미한다고 생각되나(seems to), 그러나 이것은 "원리(principle)" 라는 단어에서 암시되지 않습니다. 이는 원인들의 모든 종류들에 있어 그 원인과 그 결과 사이에 완미에 있어서의(of perfection) 혹은 힘에 있어서의(of power) 어떤 거리가 항상 발견될 것이나, 이와는 달리 우리는 "원리(principle)" 라는 용어를 심지어 그러한 차이를 전혀 가지지 않으면서, 단지(but) 서로에 대하여, 우리가 한 개의 점(a point)은 한 개의 선(a line)의 원리(principle)라고 말할 때처럼, 혹은 우리가 한 개의 선의 첫 번째 부분은 한 개의 선의 원리라고 말할 때처럼, 오로지 어떤 구체적인 순서/질서(order)만을 가지는 사물들에서도 사용하기 때문입니다.
----- (*) 번역자 주: 이들 그리스인들에는 그리스의 철학자 아리스토텔레스(Aristotle)도 포함된다.
Reply to Objection 2. It is the custom with the Greeks to say that the Son and the Holy Ghost are principled. This is not, however, the custom with our Doctors; because, although we attribute to the Father something of authority by reason of His being the principle, still we do not attribute any kind of subjection or inferiority to the Son, or to the Holy Ghost, to avoid any occasion of error. In this way, Hilary says (De Trin. ix): "By authority of the Giver, the Father is the greater; nevertheless the Son is not less to Whom oneness of nature is give."
반론 2에 대한 답변. 성자(the Son, 하느님의 아드님)과 성령(the Holy Ghost)께서 원리를 받는다고 말하는 것은 그리스인들과 함께 하는 관습입니다. 그러나 이것은 우리의 박사들과 함께 하는 관습이 아닌데, 왜냐하면, 비록 우리가 성부께, 당신께서 원리이시라는 이유에 의하여 권위(authority)에 대한 그 무엇을 귀착시킴에도 불구하고, 여전히 우리는, 오류(error)의 어떠한 발생도 피하기 위하여, 성자께, 혹은 성령께 종속성(subjection) 혹은 저급성(inferiority)의 어떠한 종류를 귀착시키지 않기 때문입니다. 바로 이러한 방식으로 Hilary 는 다음과 같이 말합니다(De Trin. ix): "거룩한 제공자의 권위에 의하여, 성부(the Father)께서는 더 크신 분이나(he greater), 그럼에도 불구하고 성자(the Son, 하느님의 아드님)께서는 본성의 단일성(oneness of nature)이 주어지는 분에 비하여 저급이지(less to) 않습니다."
Reply to Objection 3. Although this word principle, as regards its derivation, seems to be taken from priority, still it does not signify priority, but origin. For what a term signifies, and the reason why it was imposed, are not the same thing, as stated above (Question 13, Article 8).
반론 3에 대한 답변. 비록 원리(principle)라는 바로 이 단어가, 그 어원(derivation)에 관하여, (시간, 순서적으로) 앞[먼저]임(priority)으로부터 취하여진 것으로 생각되나, 여전히 (시간, 순서적으로) 앞[먼저]임이 아니라, 기원(origin)을 나타냅니다. 이는 한 용어가 나타내는 바와, 그리고 그것이 부과되었던(was imposed) 이유는, 위에서(Question 13, Article 8) 서술되었듯이, 동일한 사물이 아니기 때문입니다.
Article 2. Whether this name "Father" is properly the name of a divine person?
Objection 1. It would seem that this name "Father" is not properly the name of a divine person. For the name "Father" signifies relation. Moreover "person" is an individual substance. Therefore this name "Father" is not properly a name signifying a Person.
Objection 2. Further, a begetter is more common than father; for every father begets; but it is not so conversely. But a more common term is more properly applied to God, as stated above (Question 13, Article 11). Therefore the more proper name of the divine person is begetter and genitor than Father.
Objection 3. Further, a metaphorical term cannot be the proper name of anyone. But the word is by us metaphorically called begotten, or offspring; and consequently, he of whom is the word, is metaphorically called father. Therefore the principle of the Word in God is not properly called Father.
Objection 4. Further, everything which is said properly of God, is said of God first before creatures. But generation appears to apply to creatures before God; because generation seems to be truer when the one who proceeds is distinct from the one whence it proceeds, not only by relation but also by essence. Therefore the name "Father" taken from generation does not seem to be the proper name of any divine person.
On the contrary, It is said (Psalm 88:27): "He shall cry out to me: Thou art my Father."
I answer that, The proper name of any person signifies that whereby the person is distinguished from all other persons. For as body and soul belong to the nature of man, so to the concept of this particular man belong this particular soul and this particular body; and by these is this particular man distinguished from all other men. Now it is paternity which distinguishes the person of the Father from all other persons. Hence this name "Father," whereby paternity is signified, is the proper name of the person of the Father.
Reply to Objection 1. Among us relation is not a subsisting person. So this name "father" among us does not signify a person, but the relation of a person. In God, however, it is not so, as some wrongly thought; for in God the relation signified by the name "Father" is a subsisting person. Hence, as above explained (29, 4), this name "person" in God signifies a relation subsisting in the divine nature.
Reply to Objection 2. According to the Philosopher (De Anima ii, text 49), a thing is denominated chiefly by its perfection, and by its end. Now generation signifies something in process of being made, whereas paternity signifies the complement of generation; and therefore the name "Father" is more expressive as regards the divine person than genitor or begettor.
Reply to Objection 3. In human nature the word is not a subsistence, and hence is not properly called begotten or son. But the divine Word is something subsistent in the divine nature; and hence He is properly and not metaphorically called Son, and His principle is called Father.
Reply to Objection 4. The terms "generation" and "paternity" like the other terms properly applied to God, are said of God before creatures as regards the thing signified, but not as regards the mode of signification. Hence also the Apostle says, "I bend my knee to the Father of my Lord Jesus Christ, from whom all paternity in heaven and on earth is named" (Ephesians 3:14). This is explained thus. It is manifest that generation receives its species from the term which is the form of the thing generated; and the nearer it is to the form of the generator, the truer and more perfect is the generation; as univocal generation is more perfect than non-univocal, for it belongs to the essence of a generator to generate what is like itself in form. Hence the very fact that in the divine generation the form of the Begetter and Begotten is numerically the same, whereas in creatures it is not numerically, but only specifically, the same, shows that generation, and consequently paternity, is applied to God before creatures. Hence the very fact that in God a distinction exists of the Begotten from the Begetter as regards relation only, belongs to the truth of the divine generation and paternity.
Article 3. Whether this name "Father" is applied to God, firstly as a personal name?
Objection 1. It would seem that this name "Father" is not applied to God, firstly as a personal name. For in the intellect the common precedes the particular. But this name "Father" as a personal name, belongs to the person of the Father; and taken in an essential sense it is common to the whole Trinity; for we say "Our Father" to the whole Trinity. Therefore "Father" comes first as an essential name before its personal sense.
Objection 2. Further, in things of which the concept is the same there is no priority of predication. But paternity and filiation seem to be of the same nature, according as a divine person is Father of the Son, and the whole Trinity is our Father, or the creature's; since, according to Basil (Hom. xv, De Fide), to receive is common to the creature and to the Son. Therefore "Father" in God is not taken as an essential name before it is taken personally.
Objection 3. Further, it is not possible to compare things which have not a common concept. But the Son is compared to the creature by reason of filiation or generation, according to Colossians 1:15: "Who is the image of the invisible God, the first-born of every creature." Therefore paternity taken in a personal sense is not prior to, but has the same concept as, paternity taken essentially.
On the contrary, The eternal comes before the temporal. But God is the Father of the Son from eternity; while He is the Father of the creature in time. Therefore paternity in God is taken in a personal sense as regards the Son, before it is so taken as regards the creature.
I answer that, A name is applied to that wherein is perfectly contained its whole signification, before it is applied to that which only partially contains it; for the latter bears the name by reason of a kind of similitude to that which answers perfectly to the signification of the name; since all imperfect things are taken from perfect things. Hence this name "lion" is applied first to the animal containing the whole nature of a lion, and which is properly so called, before it is applied to a man who shows something of a lion's nature, as courage, or strength, or the like; and of whom it is said by way of similitude. Now it is manifest from the foregoing (27, 2; 28, 4), that the perfect idea of paternity and filiation is to be found in God the Father, and in God the Son, because one is the nature and glory of the Father and the Son. But in the creature, filiation is found in relation to God, not in a perfect manner, since the Creator and the creature have not the same nature; but by way of a certain likeness, which is the more perfect the nearer we approach to the true idea of filiation. For God is called the Father of some creatures, by reason only of a trace, for instance of irrational creatures, according to Job 38:28: "Who is the father of the rain? or who begot the drops of dew?" Of some, namely, the rational creature (He is the Father), by reason of the likeness of His image, according to Deuteronomy 32:6: "Is He not thy Father, who possessed, and made, and created thee?" And of others He is the Father by similitude of grace, and these are also called adoptive sons, as ordained to the heritage of eternal glory by the gift of grace which they have received, according to Romans 8:16-17: "The Spirit Himself gives testimony to our spirit that we are the sons of God; and if sons, heirs also." Lastly, He is the Father of others by similitude of glory, forasmuch as they have obtained possession of the heritage of glory, according to Romans 5:2: "We glory in the hope of the glory of the sons of God." Therefore it is plain that "paternity" is applied to God first, as importing regard of one Person to another Person, before it imports the regard of God to creatures.
Reply to Objection 1. Common terms taken absolutely, in the order of our intelligence, come before proper terms; because they are included in the understanding of proper terms; but not conversely. For in the concept of the person of the Father, God is understood; but not conversely. But common terms which import relation to the creature come after proper terms which import personal relations; because the person proceeding in God proceeds as the principle of the production of creatures. For as the word conceived in the mind of the artist is first understood to proceed from the artist before the thing designed, which is produced in likeness to the word conceived in the artist's mind; so the Son proceeds from the Father before the creature, to which the name of filiation is applied as it participates in the likeness of the Son, as is clear from the words of Romans 8:29: "Whom He foreknew and predestined to be made conformable to the image of His Son."
Reply to Objection 2. To "receive" is said to be common to the creature and to the Son not in a univocal sense, but according to a certain remote similitude whereby He is called the First Born of creatures. Hence the authority quoted subjoins: "That He may be the First Born among many brethren," after saying that some were conformed to the image of the Son of God. But the Son of God possesses a position of singularity above others, in having by nature what He receives, as Basil also declares (Hom. xv De Fide); hence He is called the only begotten (John 1:18): "The only begotten Who is in the bosom of the Father, He hath declared unto us."
From this appears the Reply to the Third Objection.
Article 4. Whether it is proper to the Father to be unbegotten?
Objection 1. It would seem that it is not proper to the Father to be unbegotten. For every property supposes something in that of which it is the property. But "unbegotten" supposes nothing in the Father; it only removes something. Therefore it does not signify a property of the Father.
Objection 2. Further, Unbegotten is taken either in a privative, or in a negative sense. If in a negative sense, then whatever is not begotten can be called unbegotten. But the Holy Ghost is not begotten; neither is the divine essence. Therefore to be unbegotten belongs also to the essence; thus it is not proper to the Father. But if it be taken in a privative sense, as every privation signifies imperfection in the thing which is the subject of privation, it follows that the Person of the Father is imperfect; which cannot be.
Objection 3. Further, in God, "unbegotten" does not signify relation, for it is not used relatively. Therefore it signifies substance; therefore unbegotten and begotten differ in substance. But the Son, Who is begotten, does not differ from the Father in substance. Therefore the Father ought not to be called unbegotten.
Objection 4. Further, property means what belongs to one alone. Since, then, there are more than one in God proceeding from another, there is nothing to prevent several not receiving their being from another. Therefore the Father is not alone unbegotten.
Objection 5. Further, as the Father is the principle of the person begotten, so is He of the person proceeding. So if by reason of his opposition to the person begotten, it is proper to the Father to be unbegotten it follows that it is proper to Him also to be unproceeding.
On the contrary, Hilary says (De Trin. iv): "One is from one --that is, the Begotten is from the Unbegotten--namely, by the property in each one respectively of innascibility and origin."
I answer that, As in creatures there exist a first and a secondary principle, so also in the divine Persons, in Whom there is no before or after, is formed the principle not from a principle, Who is the Father; and the principle from a principle, Who is the Son.
Now in things created a first principle is known in two ways; in one way as the first "principle," by reason of its having a relation to what proceeds from itself; in another way, inasmuch as it is a "first" principle by reason of its not being from another. Thus therefore the Father is known both by paternity and by common spiration, as regards the persons proceeding from Himself. But as the principle, not from a principle He is known by the fact that He is not from another; and this belongs to the property of innascibility, signified by this word "unbegotten."
Reply to Objection 1. Some there are who say that innascibility, signified by the word "unbegotten," as a property of the Father, is not a negative term only, but either that it means both these things together--namely, that the Father is from no one, and that He is the principle of others; or that it imports universal authority, or also His plenitude as the source of all. This, however, does not seem true, because thus innascibility would not be a property distinct from paternity and spiration; but would include them as the proper is included in the common. For source and authority signify in God nothing but the principle of origin. We must therefore say with Augustine (De Trin. v, 7) that "unbegotten" imports the negation of passive generation. For he says that "unbegotten" has the same meaning as "not a son." Nor does it follow that "unbegotten" is not the proper notion of the Father; for primary and simple things are notified by negations; as, for instance, a point is defined as what has no part.
Reply to Objection 2. "Unbegotten" is taken sometimes in a negative sense only, and in that sense Jerome says that "the Holy Ghost is unbegotten," that is, He is not begotten. Otherwise "unbegotten" may be taken in a kind of privation sense, but not as implying any imperfection. For privation can be taken in many ways; in one way when a thing has not what is naturally belongs to another, even though it is not of its own nature to have it; as, for instance, if a stone be called a dead thing, as wanting life, which naturally belongs to some other things. In another sense, privation is so called when something has not what naturally belongs to some members of its genus; as for instance when a mole is called blind. In a third sense privation means the absence of what something ought to have; in which sense, privation imports an imperfection. In this sense, "unbegotten" is not attributed to the Father as a privation, but it may be so attributed in the second sense, meaning that a certain person of the divine nature is not begotten, while some person of the same nature is begotten. In this sense the term "unbegotten" can be applied also to the Holy Ghost. Hence to consider it as a term proper to the Father alone, it must be further understood that the name "unbegotten" belongs to a divine person as the principle of another person; so that it be understood to imply negation in the genus of principle taken personally in God. Or that there be understood in the term "unbegotten" that He is not in any way derived from another; and not only that He is not from another by way only of generation. In this sense the term "unbegotten" does not belong at all to the Holy Ghost, Who is from another by procession, as a subsisting person; nor does it belong to the divine essence, of which it may be said that it is in the Son or in the Holy Ghost from another--namely, from the Father.
Reply to Objection 3. According to Damascene (De Fide Orth. ii, 9), "unbegotten" in one sense signifies the same as "uncreated"; and thus it applies to the substance, for thereby does the created substance differ from the uncreated. In another sense it signifies what is not begotten, and in this sense it is a relative term; just as negation is reduced to the genus of affirmation, as "not man" is reduced to the genus of substance, and "not white" to the genus of quality. Hence, since "begotten" implies relation in God, "unbegotten" belongs also to relation. Thus it does not follow that the Father unbegotten is substantially distinguished from the Son begotten; but only by relation; that is, as the relation of Son is denied of the Father.
Reply to Objection 4. In every genus there must be something first; so in the divine nature there must be some one principle which is not from another, and which we call "unbegotten." To admit two innascibles is to suppose the existence of two Gods, and two divine natures. Hence Hilary says (De Synod.): "As there is one God, so there cannot be two innascibles." And this especially because, did two innascibles exist, one would not be from the other, and they would not be distinguished by relative opposition: therefore they would be distinguished from each other by diversity of nature.
Reply to Objection 5. The property of the Father, whereby He is not from another, is more clearly signified by the removal of the nativity of the Son, than by the removal of the procession of the Holy Ghost; both because the procession of the Holy Ghost has no special name, as stated above (27, 4, ad 3), and because also in the order of nature it presupposes the generation of the Son. Hence, it being denied of the Father that He is begotten, although He is the principle of generation, it follows, as a consequence, that He does not proceed by the procession of the Holy Ghost, because the Holy Ghost is not the principle of generation, but proceeds from the person begotten.
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