t, nor in anything absolute, but only as
regards something relative. Hence relation suffices for their
distinction.

Reply Obj. 3: The more prior a distinction is, the nearer it
approaches to unity; and so it must be the least possible
distinction. So the distinction of the persons must be by that which
distinguishes the least possible; and this is by relation.

Reply Obj. 4: Relation presupposes the distinction of the subjects,
when it is an accident; but when the relation is subsistent, it does
not presuppose, but brings about distinction. For when it is said
that relation is by nature to be towards another, the word "another"
signifies the correlative which is not prior, but simultaneous in the
order of nature.
_______________________

THIRD ARTICLE [I, Q. 40, Art. 3]

Whether the Hypostases Remain If the Relations Are Mentally Abstracted
from the Persons?

Objection 1: It would seem that the hypostases remain if the
properties or relations are mentally abstracted from the persons. For
that to which something is added, may be understood when the addition
is taken away; as man is something added to animal which can be
understood if rational be taken away. But person is something added to
hypostasis; for person is "a hypostasis distinguished by a property of
dignity." Therefore, if a personal property be taken away from a
person, the hypostasis remains.

Obj. 2: Further, that the Father is Father, and that He is someone,
are not due to the same reason. For as He is the Father by paternity,
supposing He is some one by paternity, it would follow that the Son,
in Whom there is not paternity, would not be "someone." So when
paternity is mentally abstracted from the Father, He still remains
"someone"--that is, a hypostasis. Therefore, if property be removed
from person, the hypostasis remains.

Obj. 3: Further, Augustine says (De Trin. v, 6): "Unbegotten is not
the same as Father; for if the Father had not begotten the Son,
nothing would prevent Him being called unbegotten." But if He had not
begotten the Son, there would be no paternity in Him. Therefore, if
paternity be removed, there still remains the hypostasis of the
Father as unbegotten.

_On the contrary,_ Hilary says (De Trin. iv): "The Son has nothing
else than birth." But He is Son by "birth." Therefore, if filiation
be removed, the Son's hypostasis no more remains; and the same holds
as regards the other persons.

_I answer that,_ Abstraction by the