and number as existing in things numbered, as two men and
two horses. So, if number in God is taken absolutely or abstractedly,
there is nothing to prevent whole and part from being in Him, and
thus number in Him is only in our way of understanding; forasmuch as
number regarded apart from things numbered exists only in the
intellect. But if number be taken as it is in the things numbered, in
that sense as existing in creatures, one is part of two, and two of
three, as one man is part of two men, and two of three; but this does
not apply to God, because the Father is of the same magnitude as the
whole Trinity, as we shall show further on (Q. 42, AA. 1, 4).
_______________________

SECOND ARTICLE [I, Q. 30, Art. 2]

Whether There Are More Than Three Persons in God?

Objection 1: It would seem that there are more than three persons in
God. For the plurality of persons in God arises from the plurality of
the relative properties as stated above (A. 1). But there are four
relations in God as stated above (Q. 28, A. 4), paternity, filiation,
common spiration, and procession. Therefore there are four persons in
God.

Obj. 2: The nature of God does not differ from His will more than
from His intellect. But in God, one person proceeds from the will, as
love; and another proceeds from His nature, as Son. Therefore another
proceeds from His intellect, as Word, besides the one Who proceeds
from His nature, as Son; thus again it follows that there are not
only three persons in God.

Obj. 3: Further, the more perfect a creature is, the more interior
operations it has; as a man has understanding and will beyond other
animals. But God infinitely excels every creature. Therefore in God
not only is there a person proceeding from the will, and another from
the intellect, but also in an infinite number of ways. Therefore
there are an infinite number of persons in God.

Obj. 4: Further, it is from the infinite goodness of the Father that
He communicates Himself infinitely in the production of a divine
person. But also in the Holy Ghost is infinite goodness. Therefore
the Holy Ghost produces a divine person; and that person another; and
so to infinity.

Obj. 5: Further, everything within a determinate number is measured,
for number is a measure. But the divine persons are immense, as we
say in the Creed of Athanasius: "The Father is immense, the Son is
immense, the Holy Ghost is immense." Therefore the persons are not
contained wit