Breviloquium

For the sound understanding of this faith, sacred doctrine teaches that in divine reality there are two emanations, three hypostases, four relations, five notions, and from these only three personal properties.¹

The reason, however, for understanding the things stated above is this: since the first and highest principle, by this very fact that it is first, is most simple; by this very fact that it is highest, is most perfect: therefore it communicates itself most perfectly, because it is most perfect; and it preserves complete indivision, by this very fact that it is most simple: and therefore, with the unity of nature preserved, there are in it modes of emanating perfectly.² Now, the modes of emanating perfectly are only two, namely, by way of nature and of will. The first is generation, the second spiration or procession, and therefore these are present there.

And because two substantializing emanations necessarily require two hypostases to emanate, it is also necessary to posit that the hypostasis which first produces does not emanate from another, lest there be an infinite regress: therefore there are three hypostases there.³

And because a twofold relative relation corresponds to each emanation, therefore there are four relations there, namely, paternity, filiation, spiration, and procession.

But through these relations the divine hypostases become known to us; and besides this, that hypostasis also in which is the first reason of originating becomes known, because it is not produced—for this is nobility in it—therefore there are five notions, namely, the four aforesaid relations together with innascibility.

And because each of the persons has one property by which it is principally known, therefore there are only three personal properties, which are properly and principally expressed by these names, namely, Father, Son, and Holy Spirit.

For since it is proper to the Father to be innascible or unbegotten, to be a principle not from a principle, and to be Father, innascibility makes him known by way of negation, although consequently by way of position, because innascibility posits in the Father a fountain-like fullness; principle not from a principle, by way of position with negation; to be Father, by way of position and relation, properly, completely, and determinately.⁴

Similarly, since the Son is image, word, and son; image names that person as an expressed likeness; word, as an expressive likeness; son, as a hypostatic likeness; again, image, as a conformed likeness; word, as an intellectual likeness; son, as a connatural likeness.⁵

In this way, since it is proper to the Holy Spirit to be gift, to be the bond or charity of both, and also to be Holy Spirit; gift names him as a voluntary gift; charity or bond, as a voluntary and eminent gift; Holy Spirit, as a voluntary, eminent, and hypostatic gift.⁶ — Hence it is that through these three names, which are Father, Son, and Holy Spirit, the personal properties of the three persons are intimated. — These things, then, are to be held for a sound understanding of the faith of the Trinity.