"God creates"; because this
predicate is attributed to the subject by reason of the form
signified--that is, Godhead. But sometimes it stands for the person,
either for only one, as when we say, "God begets," or for two, as when
we say, "God spirates"; or for three, as when it is said: "To the King
of ages, immortal, invisible, the only God," etc. (1 Tim. 1:17).

Reply Obj. 1: Although this name "God" agrees with singular terms as
regards the form signified not being multiplied; nevertheless it
agrees also with general terms so far as the form signified is to be
found in several _supposita._ So it need not always stand for the
essence it signifies.

Reply Obj. 2: This holds good against those who say that the word
"God" does not naturally stand for person.

Reply Obj. 3: The word "God" stands for the person in a different way
from that in which this word "man" does; for since the form signified
by this word "man"--that is, humanity--is really divided among its
different subjects, it stands of itself for the person, even if there
is no adjunct determining it to the person--that is, to a distinct
subject. The unity or community of the human nature, however, is not
a reality, but is only in the consideration of the mind. Hence this
term "man" does not stand for the common nature, unless this is
required by some adjunct, as when we say, "man is a species"; whereas
the form signified by the name "God"--that is, the divine essence--is
really one and common. So of itself it stands for the common nature,
but by some adjunct it may be restricted so as to stand for the
person. So, when we say, "God generates," by reason of the notional
act this name "God" stands for the person of the Father. But when we
say, "God does not generate," there is no adjunct to determine this
name to the person of the Son, and hence the phrase means that
generation is repugnant to the divine nature. If, however, something
be added belonging to the person of the Son, this proposition, for
instance, "God begotten does not beget," is true. Consequently, it
does not follow that there exists a "God generator," and a "God not
generator"; unless there be an adjunct pertaining to the persons; as,
for instance, if we were to say, "the Father is God the generator"
and the "Son is God the non-generator" and so it does not follow that
there are many Gods; for the Father and the Son are one God, as was
said above (A. 3).

Reply Obj. 4: This is false, "the Fat