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August 08, 2005
Ch.X. Q. 62. Technical Terms
WE have seen that although various metaphysical terms are employed in Trinitarian Theology, their theological meaning is determined by their theological use and historical connection in Catholic thought, rather than by their use in human philosophies. Forgetfulness of this causes the doctrine of the Trinity to appear purely abstract. It loses its practical value and credibility, and much error follows. The chief terms which re¬quire notice here are defined below.1
2. Essence (essentia, ουσία) is that which constitutes a thing what it is. It is expressed by the definition of a thing.2 Nature (natura, φύσις) is (a) that which has its origin from another; (b) the same as essence, but with an interior principle of action, i.e., the first principle and subject of all activity in a being.3 Substance (substantia) is (a) the same as essence; (b) that which underlies accidents; (c) that which exists per se, and needs no subject in which to inhere.4 In the doctrine of the Trinity these terms are used to protect the truth that God is one.
3. The next three terms are involved in an adequate understanding of the term Person. Existence (existentia) is essence in actuality, as distinguished from potentiality.5 Subsistence (subsistentia) is that by which a single substance or substantial nature is constituted with its proper and independent mode of existence.6 Suppositum is concrete subsistence, or a substantial nature constituted with a natural mode of existence of its own. Any man, e.g., Peter, is a suppositum; but the human soul by itself is not. Nor is the humanity of Christ, since its subsistence is not natural to itself. It pertains to the suppositum of the Word Incarnate.7
4. Person (persona, υπόστασις) is a rational suppositum, being related to suppositum as species to genus; or, as defined by Boethius, Persona est animae rationalis individua substantia; or, in more modern terminology, Person is the indivisible subject or self, αυτός, of a rational nature, self-conscious and self-determining.8 It is clearly to be distinguished in theological use from the nature and properties of which it is the subject, often included by moderns in what they term personality. Failure to make this distinction has confused much modern Theology.9
5. The term Person in Theology is applied to One who transcends human limitations and conceptions. It is, therefore, used symbolically in part of what escapes adequate expression. Neither human analogies nor etymological considerations may be pressed. Thus (a) the Divine Persons are not separate individuals, but possess one nature and substance in common—their distinction lying in the several manners in which they share in this substance; (b) yet we may not say that these Persons are mere aspects, manifestations, or representations of one proper person—dramatis personae; (c) One of the Divine Persons has come to possess two distinct and complete natures, which have in Him but one personal subject.10
6. Certain other terms need definition in considering the Divine Persons. Procession(processio) is the origin of one from another.11 Notion (notio) is that by which we can distinguish one person from another.12 Relation (relatio) is the order or status of one towards another.13 Property (proprietas) is the peculiar characteristic of a person.14
1 Forbes, Creed, pp. 20, 21; Schouppe, Elementa, Tr. VI., §§ 6-47; St. Thos., Summa, in passim.
2 Ottley, Incarnation, Vol. II., pp. 255, 256; Rickaby, Metaphysics, Pt. I., ch. iii.
3 Ottley, p. 258; Schouppe, §§ 10-12.
4 Rickaby, Pt. II., ch. i.; Schouppe, §§20-24.
5 Rickaby, pp. 84, 85.
6 St. Thos., I., xxiv. 2; Schouppe, § 25.
7 Schouppe, §§26, 29, 30; St. Thos., III. ii. 2.
8 St. Thos., I. xxix.; Owen, Dogmatics, ch. v. § 5; Hall, Kenotic Theory, pp. 49-51; Davis, Elem. of Ethics, pp. 19, 20; Moberly, Reason and Religion, p. 141; Illingworth, Personality, Lec. III. and App. xii.; Ottley, pp. 256-259; Rickaby, Pt. II., ch. ii.; Wilhelm and Scannell, Manual, Vol. I., pp. 308-312; Eck, Incarnation, pp. 166-168.
9 Lacey, Elem. of Doctrine, p. 80.
10 Hall, pp. 49-51; Liddon, Divinity of Christ, pp. 33, 34 and note on p. 33. For History of the term person, see: Newman, Arians, ch. v. §i. 3, pp. 365 et seq.; Forbes, Creed, pp. 83-87;Mason, Faith of the Gospel, ch. ii. §§ 3, 4; Illingworth, Personality, Lecs. i., iii.; Powell, Prin. of the Incarnation, pp. 145-169.
11 Schouppe, §§ 40-42.
12 Wilhelm and Scannell, pp. 314, 315.
13 Schouppe, §§ 43-46.
14 Wilhelm and Scannell, p. 314.
Posted by Debra Bullock at August 8, 2005 06:18 PM
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