gular,
from the fact that it is singular, is divided off from all others.
Hence every name imposed to signify any singular thing is
incommunicable both in reality and idea; for the plurality of this
individual thing cannot be; nor can it be conceived in idea. Hence no
name signifying any individual thing is properly communicable to many,
but only by way of similitude; as for instance a person can be called
"Achilles" metaphorically, forasmuch as he may possess something of
the properties of Achilles, such as strength. On the other hand, forms
which are individualized not by any _suppositum,_ but by and of
themselves, as being subsisting forms, if understood as they are in
themselves, could not be communicable either in reality or in idea;
but only perhaps by way of similitude, as was said of individuals.
Forasmuch as we are unable to understand simple self-subsisting forms
as they really are, we understand them as compound things having forms
in matter; therefore, as was said in the first article, we give them
concrete names signifying a nature existing in some _suppositum._
Hence, so far as concerns images, the same rules apply to names we
impose to signify the nature of compound things as to names given to
us to signify simple subsisting natures.

Since, then, this name "God" is given to signify the divine nature as
stated above (A. 8), and since the divine nature cannot be multiplied
as shown above (Q. 11, A. 3), it follows that this name "God" is
incommunicable in reality, but communicable in opinion; just in the
same way as this name "sun" would be communicable according to the
opinion of those who say there are many suns. Therefore, it is
written: "You served them who by nature are not gods," (Gal. 4:8),
and a gloss adds, "Gods not in nature, but in human opinion."
Nevertheless this name "God" is communicable, not in its whole
signification, but in some part of it by way of similitude; so that
those are called gods who share in divinity by likeness, according to
the text, "I have said, You are gods" (Ps. 81:6).

But if any name were given to signify God not as to His nature but as
to His _suppositum,_ accordingly as He is considered as "this
something," that name would be absolutely incommunicable; as, for
instance, perhaps the Tetragrammaton among the Hebrew; and this is
like giving a name to the sun as signifying this individual thing.

Reply Obj. 1: The divine nature is only communicable according to the
pa