anding,
presuppose the acts of the persons, or contrariwise?
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FIRST ARTICLE [I, Q. 40, Art. 1]

Whether Relation Is the Same As Person?

Objection 1: It would seem that in God relation is not the same as
person. For when things are identical, if one is multiplied the others
are multiplied. But in one person there are several relations; as in
the person of the Father there is paternity and common spiration.
Again, one relation exists in two person, as common spiration in the
Father and in the Son. Therefore relation is not the same as person.

Obj. 2: Further, according to the Philosopher (Phys. iv, text. 24),
nothing is contained by itself. But relation is in the person; nor
can it be said that this occurs because they are identical, for
otherwise relation would be also in the essence. Therefore relation,
or property, is not the same as person in God.

Obj. 3: Further, when several things are identical, what is
predicated of one is predicated of the others. But all that is
predicated of a Person is not predicated of His property. For we say
that the Father begets; but not that the paternity is begetting.
Therefore property is not the same as person in God.

_On the contrary,_ in God "what is" and "whereby it is" are the same,
according to Boethius (De Hebdom.). But the Father is Father by
paternity. In the same way, the other properties are the same as the
persons.

_I answer that,_ Different opinions have been held on this point. Some
have said that the properties are not the persons, nor in the persons;
and these have thought thus owing to the mode of signification of the
relations, which do not indeed signify existence "in" something, but
rather existence "towards" something. Whence, they styled the
relations "assistant," as above explained (Q. 28, A. 2). But
since relation, considered as really existing in God, is the divine
essence Itself, and the essence is the same as person, as appears from
what was said above (Q. 39, A. 1), relation must necessarily be
the same as person.

Others, therefore, considering this identity, said that the properties
were indeed the persons; but not "in" the persons; for, they said,
there are no properties in God except in our way of speaking, as
stated above (Q. 32, A. 2). We must, however, say that there are
properties in God; as we have shown (Q. 32, A. 2). These are
designated by abstract terms, being forms, as it were, of the persons.
So, since