Preface.— The Conclusion of What Has Been Said Above. The Rule to Be Observed in the More Difficult Questions of the Faith.
We have said elsewhere that those things are predicated specially in the Trinity as belonging severally to each person, which are predicated relatively the one to the other, as Father and Son, and the gift of both, the Holy Spirit; for the Father is not the Trinity, nor the Son the Trinity, nor the gift the Trinity: but what whenever each is singly spoken of in respect to themselves, then they are not spoken of as three in the plural number, but one, the Trinity itself, as the Father God, the Son God, and the Holy Spirit God; the Father good, the Son good, and the Holy Spirit good; and the Father omnipotent, the Son omnipotent, and the Holy Spirit omnipotent: yet neither three Gods, nor three goods, nor three omnipotents, but one God, good, omnipotent, the Trinity itself; and whatsoever else is said of them not relatively in respect to each other, but individually in respect to themselves. For they are thus spoken of according to essence, since in them to be is the same as to be great, as to be good, as to be wise, and whatever else is said of each person individually therein, or of the Trinity itself, in respect to themselves. And that therefore they are called three persons, or three substances, not in order that any difference of essence may be understood, but that we may be able to answer by some one word, should any one ask what three, or what three things? And that there is so great an equality in that Trinity, that not only the Father is not greater than the Son, as regards divinity, but neither are the Father and Son together greater than the Holy Spirit; nor is each individual person, whichever it be of the three, less than the Trinity itself. This is what we have said; and if it is handled and repeated frequently, it becomes, no doubt, more familiarly known: yet some limit, too, must be put to the discussion, and we must supplicate God with most devout piety, that He will open our understanding, and take away the inclination of disputing, in order that our minds may discern the essence of the truth, that has neither bulk nor moveableness. Now, therefore, so far as the Creator Himself aids us in His marvellous mercy, let us consider these subjects, into which we will enter more deeply than we entered into those which preceded, although they are in truth the same; preserving the while this rule, that what has not yet been made clear to our intellect, be nevertheless not loosened from the firmness of our faith.
Chapter 1.— It is Shown by Reason that in God Three are Not Anything Greater Than One Person.
- For we say that in this Trinity two or three persons are not anything greater than one of them; which carnal perception does not receive, for no other reason except because it perceives as it can the true things which are created, but cannot discern the truth itself by which they are created; for if it could, then the very corporeal light would in no way be more clear than this which we have said. For in respect to the substance of truth, since it alone truly is, nothing is greater, unless because it more truly is. But in respect to whatsoever is intelligible and unchangeable, no one thing is more truly than another, since all alike are unchangeably eternal; and that which therein is called great, is not great from any other source than from that by which it truly is. Wherefore, where magnitude itself is truth, whatsoever has more of magnitude must needs have more of truth; whatsoever therefore has not more of truth, has not also more of magnitude. Further, whatsoever has more of truth is certainly more true, just as that is greater which has more of magnitude; therefore in respect to the substance of truth that is more great which is more true. But the Father and the Son together are not more truly than the Father singly, or the Son singly. Both together, therefore, are not anything greater than each of them singly. And since also the Holy Spirit equally is truly, the Father and Son together are not anything greater than He, since neither are they more truly. The Father also and the Holy Spirit together, since they do not surpass the Son in truth (for they are not more truly), do not surpass Him either in magnitude. And so the Son and the Holy Spirit together are just as great as the Father alone, since they are as truly. So also the Trinity itself is as great as each several person therein. For where truth itself is magnitude, that is not more great which is not more true: since in regard to the essence of truth, to be true is the same as to be, and to be is the same as to be great; therefore to be great is the same as to be true. And in regard to it, therefore, what is equally true must needs also be equally great.