e of two Gods, and two divine natures. Hence
Hilary says (De Synod.): "As there is one God, so there cannot be two
innascibles." And this especially because, did two innascibles exist,
one would not be from the other, and they would not be distinguished
by relative opposition: therefore they would be distinguished from
each other by diversity of nature.

Reply Obj. 5: The property of the Father, whereby He is not from
another, is more clearly signified by the removal of the nativity of
the Son, than by the removal of the procession of the Holy Ghost;
both because the procession of the Holy Ghost has no special name, as
stated above (Q. 27, A. 4, ad 3), and because also in the order of
nature it presupposes the generation of the Son. Hence, it being
denied of the Father that He is begotten, although He is the
principle of generation, it follows, as a consequence, that He does
not proceed by the procession of the Holy Ghost, because the Holy
Ghost is not the principle of generation, but proceeds from the
person begotten.
_______________________

QUESTION 34

OF THE PERSON OF THE SON
(In Three Articles)

We next consider the person of the Son. Three names are attributed to
the Son--namely, "Son," "Word," and "Image." The idea of Son is
gathered from the idea of Father. Hence it remains for us to consider
Word and Image.

Concerning Word there are three points of inquiry:

(1) Whether Word is an essential term in God, or a personal term?

(2) Whether it is the proper name of the Son?

(3) Whether in the name of Word is expressed relation to creatures?
_______________________

FIRST ARTICLE [I, Q. 34, Art. 1]

Whether Word in God Is a Personal Name?

Objection 1: It would seem that Word in God is not a personal name.
For personal names are applied to God in a proper sense, as Father and
Son. But Word is applied to God metaphorically, as Origen says on
(John 1:1), "In the beginning was the Word." Therefore Word is not a
personal name in God.

Obj. 2: Further, according to Augustine (De Trin. ix, 10), "The Word
is knowledge with love;" and according to Anselm (Monol. lx), "To
speak is to the Supreme Spirit nothing but to see by thought." But
knowledge and thought, and sight, are essential terms in God.
Therefore Word is not a personal term in God.

Obj. 3: Further, it is essential to word to be spoken. But, according
to Anselm (Monol. lix), as the Father is intelligent, the Son is
intelligent, and the Holy