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could not be excepted), but is taken according to the usual way of speaking in a distributive sense, to mean any rational nature.
Reply Obj. 3: The exclusive diction does not exclude what enters into the concept of the term to which it is adjoined, if they do not differ in _suppositum,_ as part and universal. But the Son differs in _suppositum_ from the Father; and so there is no parity.
Reply Obj. 4: We do not say absolutely that the Son alone is Most High; but that He alone is Most High "with the Holy Ghost, in the glory of God the Father."
QUESTION 32
THE KNOWLEDGE OF THE DIVINE PERSONS (In Four Articles)
We proceed to inquire concerning the knowledge of the divine persons; and this involves four points of inquiry:
(1) Whether the divine persons can be known by natural reason?
(2) Whether notions are to be attributed to the divine persons?
(3) The number of the notions?
(4) Whether we may lawfully have various contrary opinions of these notions?
FIRST ARTICLE [I, Q. 32, Art. 1]
Whether the Trinity of the Divine Persons Can Be Known by Natural Reason?
Objection 1: It would seem that the trinity of the divine persons can be known by natural reason. For philosophers came to the knowledge of God not otherwise than by natural reason. Now we find that they said many things about the trinity of persons, for Aristotle says (De Coelo et Mundo i, 2): "Through this number"--namely, three--"we bring ourselves to acknowledge the greatness of one God, surpassing all things created." And Augustine says (Confess. vii, 9): "I have read in their works, not in so many words,