Q11, A4 — Whether God Is Supremely One?

Objections

  1. It seems that God is not supremely _one._ For "one" is so called from the privation of division. But privation cannot be greater or less. Therefore God is not more "one" than other things which are called "one."

  2. Further, nothing seems to be more indivisible than what is actually and potentially indivisible; such as a point and unity. But a thing is said to be more "one" according as it is indivisible. Therefore God is not more _one_ than unity is _one_ and a point is _one._

  3. Further, what is essentially good is supremely good. Therefore what is essentially _one_ is supremely _one._ But every being is essentially _one,_ as the Philosopher says (Metaph. iv). Therefore every being is supremely _one;_ and therefore God is not _one_ more than any other being is _one._

On the contrary

_On the contrary,_ Bernard says (De Consid. v): "Among all things called one, the unity of the Divine Trinity holds the first place."

I answer that

_I answer that,_ Since _one_ is an undivided being, if anything is supremely _one_ it must be supremely being, and supremely undivided. Now both of these belong to God. For He is supremely being, inasmuch as His being is not determined by any nature to which it is adjoined; since He is being itself, subsistent, absolutely undetermined. But He is supremely undivided inasmuch as He is divided neither actually nor potentially, by any mode of division; since He is altogether simple, as was shown above (Q. 3, A. 7). Hence it is manifest that God is _one_ in the supreme degree.

Replies to objections

  1. Although privation considered in itself is not susceptive of more or less, still according as its opposite is subject to more or less, privation also can be considered itself in the light of more and less. Therefore according as a thing is more divided, or is divisible, either less or not at all, in the degree it is called more, or less, or supremely, _one._

  2. A point and unity which is the principle of number, are not supremely being, inasmuch as they have being only in some subject. Hence neither of them can be supremely _one._ For as a subject cannot be supremely _one,_ because of the difference within it of accident and subject, so neither can an accident.

  3. Although every being is _one_ by its substance, still every such substance is not equally the cause of unity; for the substance of some things is compound and of others simple. _______________________ HOW GOD IS KNOWN BY US (In Thirteen Articles) As hitherto we have considered God as He is in Himself, we now go on to consider in what manner He is in the knowledge of creatures; concerning which there are thirteen points of inquiry: (1) Whether any created intellect can see the essence of God? (2) Whether the essence of God is seen by the intellect through any created image? (3) Whether the essence of God can be seen by the corporeal eye? (4) Whether any created intellectual substance is sufficient by its own natural powers to see the essence of God? (5) Whether the created intellect needs any created light in order to see the essence of God? (6) Whether of those who see God, one sees Him more perfectly than another? (7) Whether any created intellect can comprehend the essence of God? (8) Whether the created intellect seeing the essence of God, knows all things in it? (9) Whether what is there known is known by any similitudes? (10) Whether the created intellect knows at once what it sees in God? (11) Whether in the state of this life any man can see the essence of God? (12) Whether by natural reason we can know God in this life? (13) Whether there is in this life any knowledge of God through grace above the knowledge of natural reason? _______________________

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