- Whether any created intellect can see the essence of God?
- Whether the essence of God is seen by the intellect through any created image?
- Whether the essence of God can be seen by the corporeal eye?
- Whether any created intellect by its natural powers can see the Divine essence?
- Whether the created intellect needs any created light in order to see the essence of God?
- Whether of those who see the essence of God, one sees more perfectly than another?
- Whether those who see the essence of God comprehend Him?
- Whether those who see the essence of God see all in God?
- Whether what is seen in God by those who see the Divine essence, is seen through any similitude?
- Whether those who see the essence of God see all they see in it at the same time?
- Whether anyone in this life can see the essence of God?
- Whether God can be known in this life by natural reason?
- Whether by grace a higher knowledge of God can be obtained than by natural reason?
- Whether in God the essence is the same as the person?
- Whether it must be said that the three persons are of one essence?
- Whether essential names should be predicated in the singular of the three persons?
- Whether the concrete essential names can stand for the person?
- Whether abstract essential names can stand for the person?
[Q39 / A1]
Objection 1: It would seem that in God the essence is not the same as person. For whenever essence is the same as person or “suppositum,” there can be only one “suppositum” of one nature, as is clear in the case of all separate substances. For in those things which are really one and the same, one cannot be multiplied apart from the other. But in God there is one essence and three persons, as is clear from what is above expounded (Q[28], A[3]; Q[30], A[2]). Therefore essence is not the same as person.
Reply: There cannot be a distinction of “suppositum” in creatures by means of relations, but only by essential principles; because in creatures relations are not subsistent. But in God relations are subsistent, and so by reason of the opposition between them they distinguish the “supposita”; and yet the essence is not distinguished, because the relations themselves are not distinguished from each other so far as they are identified with the essence.
Objection 2: Further, simultaneous affirmation and negation of the same things in the same respect cannot be true. But affirmation and negation are true of essence and of person. For person is distinct, whereas essence is not. Therefore person and essence are not the same.
Reply: As essence and person in God differ in our way of thinking, it follows that something can be denied of the one and affirmed of the other; and therefore, when we suppose the one, we need not suppose the other.
Objection 3: Further, nothing can be subject to itself. But person is subject to essence; whence it is called “suppositum” or “hypostasis.” Therefore person is not the same as essence.
Reply: Divine things are named by us after the way of created things, as above explained (Q[13], AA[1],3). And since created natures are individualized by matter which is the subject of the specific nature, it follows that individuals are called “subjects,” “supposita,” or “hypostases.” So the divine persons are named “supposita” or “hypostases,” but not as if there really existed any real “supposition” or “subjection.”