4). Therefore relation is not the divine
essence.

_On the contrary,_ Everything which is not the divine essence is a
creature. But relation really belongs to God; and if it is not the
divine essence, it is a creature; and it cannot claim the adoration of
latria; contrary to what is sung in the Preface: "Let us adore the
distinction of the Persons, and the equality of their Majesty."

_I answer that,_ It is reported that Gilbert de la Porree erred on
this point, but revoked his error later at the council of Rheims.
For he said that the divine relations are assistant, or externally
affixed.

To perceive the error here expressed, we must consider that in each of
the nine genera of accidents there are two points for remark. One is
the nature belonging to each one of them considered as an accident;
which commonly applies to each of them as inherent in a subject, for
the essence of an accident is to inhere. The other point of remark is
the proper nature of each one of these genera. In the genera, apart
from that of _relation,_ as in quantity and quality, even the true
idea of the genus itself is derived from a respect to the subject; for
quantity is called the measure of substance, and quality is the
disposition of substance. But the true idea of relation is not taken
from its respect to that in which it is, but from its respect to
something outside. So if we consider even in creatures, relations
formally as such, in that aspect they are said to be "assistant," and
not intrinsically affixed, for, in this way, they signify a respect
which affects a thing related and tends from that thing to something
else; whereas, if relation is considered as an accident, it inheres in
a subject, and has an accidental existence in it. Gilbert de la Porree
considered relation in the former mode only.

Now whatever has an accidental existence in creatures, when considered
as transferred to God, has a substantial existence; for there is no
accident in God; since all in Him is His essence. So, in so far as
relation has an accidental existence in creatures, relation really
existing in God has the existence of the divine essence in no way
distinct therefrom. But in so far as relation implies respect to
something else, no respect to the essence is signified, but rather to
its opposite term.

Thus it is manifest that relation really existing in God is really the
same as His essence and only differs in its mode of intelligibility;
as in relat