Trinity notes

-The Father, Spirit, and Son are the Source, Consummation, and Intelligible Structure of God. All are thus the full expression of divinity. There is nothing of God that cannot come forth from the Father and so pre-exists in him; there is nothing of the Spirit that is not the consummation of God and so a perfection had ab initio; there is nothing of God – even his existence – that is not exhausted by the Logos and so pre-existent in the Son.

-God is a self, the trinity is not a self, so God is not a trinity. This is a paralogism arising from an opposition between self and nature that is only true of creatures. When we say “God is a self” we mean the nature truly subsists just as Aristotle believes the individual truly subsists (though Plato disagrees with him). The nature is not an abstraction, or, if one does call it an abstraction, this sort of existence is, in God, opposed to concretion only in the way it is signified.

-Both self and nature are identified in God without being confused. This justifies, though it might not necessitate, the grammar of the Church about God, sc.

a.) Unlike creatures, both the God (the nature said of many) and the persons (F, HS, S) really exist.

b.) Like creatures, the nature is said of many

c.) Like creatures the nature is not an additional thing to the individuals. The idea of a desk is not a third desk in addition to the two in front of you.


  1. Peter said,

    November 2, 2015 at 10:00 pm

    Browsing through some articles by a St. Albert scholar, I came across a comment in which he said that Albert’s treatment of the Trinity was superior to St. Thomas’s. I don’t recall the reasons, nor do I have any idea if the claim has much truth, but it made me think that a comparison would be interesting. Just sayin’.

  2. November 5, 2015 at 8:06 pm

    I have commented at length on this post in a post on my blog, at

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