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cf., Sent.I.D14.Ex, Sent.I.D31.Q2.A1, Sent.I.D31.Q3.A1, Sent.I.D34.Q2.A1, Sent.I.D36.Q1.A3.Rep5, QDeVer.Q1.A7, QDeVer.Q7.A3, Rom.C11.L5, 2Cor.C13.L3
After the previous question, St. Thomas now explains some general appropriations given by the Holy Fathers and justifies them as good appropriations.
There is little need to comment on the text of the article.
Respondeo: Our intellect, which is led to the knowledge of God from creatures, must consider God according to the mode derived from creatures. In considering any creature four points present themselves to us in due order. First, the thing itself taken absolutely is considered as a being. Second, it is considered as one. Third, its intrinsic power of operation and causality is considered. The fourth point of consideration embraces its relation to its effects. Hence this fourfold consideration comes to our mind in reference to God.
According to the first point of consideration, whereby we consider God absolutely in His being, the appropriation mentioned by Hilary applies, according to which eternity is appropriated to the Father, species to the Son, use to the Holy Spirit. For eternity as meaning a being without a principle, has a likeness to the property of the Father, Who is a principle without a principle. Species or beauty has a likeness to the property of the Son. For beauty includes three conditions, integrity or perfection, since those things which are impaired are by the very fact ugly; due proportion or harmony; and lastly, brightness or clarity, whence things are called beautiful which have a bright color.
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