e of His Son."

Reply Obj. 2: To "receive" is said to be common to the creature and
to the Son not in a univocal sense, but according to a certain remote
similitude whereby He is called the First Born of creatures. Hence
the authority quoted subjoins: "That He may be the First Born among
many brethren," after saying that some were conformed to the image of
the Son of God. But the Son of God possesses a position of
singularity above others, in having by nature what He receives, as
Basil also declares (Hom. xv De Fide); hence He is called the only
begotten (John 1:18): "The only begotten Who is in the bosom of the
Father, He hath declared unto us."

From this appears the Reply to the Third Objection.
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FOURTH ARTICLE [I, Q. 33, Art. 4]

Whether It Is Proper to the Father to Be Unbegotten?

Objection 1: It would seem that it is not proper to the Father to be
unbegotten. For every property supposes something in that of which it
is the property. But "unbegotten" supposes nothing in the Father; it
only removes something. Therefore it does not signify a property of
the Father.

Obj. 2: Further, Unbegotten is taken either in a privative, or in
a negative sense. If in a negative sense, then whatever is not
begotten can be called unbegotten. But the Holy Ghost is not begotten;
neither is the divine essence. Therefore to be unbegotten belongs also
to the essence; thus it is not proper to the Father. But if it be
taken in a privative sense, as every privation signifies imperfection
in the thing which is the subject of privation, it follows that the
Person of the Father is imperfect; which cannot be.

Obj. 3: Further, in God, "unbegotten" does not signify relation,
for it is not used relatively. Therefore it signifies substance;
therefore unbegotten and begotten differ in substance. But the Son,
Who is begotten, does not differ from the Father in substance.
Therefore the Father ought not to be called unbegotten.

Obj. 4: Further, property means what belongs to one alone. Since,
then, there are more than one in God proceeding from another, there
is nothing to prevent several not receiving their being from another.
Therefore the Father is not alone unbegotten.

Obj. 5: Further, as the Father is the principle of the person
begotten, so is He of the person proceeding. So if by reason of his
opposition to the person begotten, it is proper to the Father to be
unbegotten it follows that it is proper to Hi