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appears to be heretical.
Obj. 2: Further, Plurality of absolute properties does not make a distinction of persons, either in God, or in ourselves. Much less therefore is this effected by a plurality of relations. But in God there is no plurality but of relations (Q. 28, A. 3). Therefore there cannot be several persons in God.
Obj. 3: Further, Boethius says of God (De Trin. i), that "this is truly one which has no number." But plurality implies number. Therefore there are not several persons in God.
Obj. 4: Further, where number is, there is whole and part. Thus, if in God there exist a number of persons, there must be whole and part in God; which is inconsistent with the divine simplicity.
_On the contrary,_ Athanasius says: "One is the person of the Father, another of the Son, another of the Holy Ghost." Therefore the Father, and the Son, and the Holy Ghost are several persons.
_I answer that,_ It follows from what precedes that there are several persons in God. For it was shown above (Q. 29, A. 4) that this word "person" signifies in God a relation as subsisting in the divine nature. It was also established (Q. 28, A. 1) that there are several real relations in God; and hence it follows that there are also several realities subsistent in the divine nature; which means that there are several persons in God.
Reply Obj. 1: The definition of "person" includes "substance," not as meaning the essence, but the _suppositum_ which is made clear by the addition of the term "individual." To signify the substance thus understood, the Greeks use the name "hypostasis." So, as we say, "Three persons," they say "Three hypostases." We are not, however, accustomed to say Three substances, lest we be understood to mean three essences or