ion is meant that regard to its opposite which is not
expressed in the name of essence. Thus it is clear that in God
relation and essence do not differ from each other, but are one and
the same.

Reply Obj. 1: These words of Augustine do not imply that paternity or
any other relation which is in God is not in its very being the same
as the divine essence; but that it is not predicated under the mode
of substance, as existing in Him to Whom it is applied; but as a
relation. So there are said to be two predicaments only in God, since
other predicaments import habitude to that of which they are spoken,
both in their generic and in their specific nature; but nothing that
exists in God can have any relation to that wherein it exists or of
whom it is spoken, except the relation of identity; and this by
reason of God's supreme simplicity.

Reply Obj. 2: As the relation which exists in creatures involves not
only a regard to another, but also something absolute, so the same
applies to God, yet not in the same way. What is contained in the
creature above and beyond what is contained in the meaning of
relation, is something else besides that relation; whereas in God
there is no distinction, but both are one and the same; and this is
not perfectly expressed by the word "relation," as if it were
comprehended in the ordinary meaning of that term. For it was above
explained (Q. 13, A. 2), in treating of the divine names, that more
is contained in the perfection of the divine essence than can be
signified by any name. Hence it does not follow that there exists in
God anything besides relation in reality; but only in the various
names imposed by us.

Reply Obj. 3: If the divine perfection contained only what is
signified by relative names, it would follow that it is imperfect,
being thus related to something else; as in the same way, if nothing
more were contained in it than what is signified by the word
"wisdom," it would not in that case be a subsistence. But as the
perfection of the divine essence is greater than can be included in
any name, it does not follow, if a relative term or any other name
applied to God signify something imperfect, that the divine essence
is in any way imperfect; for the divine essence comprehends within
itself the perfection of every genus (Q. 4, A. 2).
_______________________

THIRD ARTICLE [I, Q. 28, Art. 3]

Whether the Relations in God Are Really Distinguished from Each Other?

Objection 1: It