Lonergan’s Notions of Consciousness Derived from St. Augustine’s Notions of Presence

In the De Trinitate, 10, 3, 12, St. Augustine distinguishes between two kinds of presence (which have been interpreted as two kinds of object). A first kind refers to something which exists as the terminus or term of a cognitional act (whether one speaks about an act of sense or an act of reason). As Augustine notes, this is the kind of presence which exists if one sees one's face in a mirror. One's face, as seen in a mirror, is experienced as an object, an external object. It exists cognitionally as an other. It is other than one's act of cognition although it also exists as the term of one's cognitive act. A second kind of presence or object, however, refers to an experience of self-presence. As Lonergan translates the wording of Augustine’s discussion as he cites Augustine's text in The Incarnate Word, p. 182: “But when it is said to the mind: ‘Know yourself,’ then it knows itself in the very act in which it understands the word ‘yourself’; and it knows itself for no other reason than that it is present to itself.” In his Summa Contra Gentiles 3, 46, 8, Aquinas refers to this insight of St. Augustine: “And so, according to Augustine’s meaning, our mind knows itself through itself, in so far as it knows concerning itself, that it is. Indeed, from the fact that it perceives that it acts it perceives that it is. Of course, it acts through itself, and so, through itself, it knows concerning itself that it is.” On the basis of the kind of wording used, Augustine and Aquinas do not speak directly about consciousness although, if one refers to how Lonergan talks about these two kinds of presence as they were known by Augustine and Aquinas, he refers to presence by way of a transposition which speaks about consciousness and the existence of different theories about consciousness. Presence, the presence of something suggests a metaphysics; consciousness, an understanding of cognition.

Before venturing into a more specific explanation that one might allude to in the context of Lonergan's work and interests, an historical note helps us understand why, for instance, Augustine and Aquinas did not explicitly speak about consciousness and self-consciousness (as we directly speak of these things and as Lonergan also speaks of them). Owen Barfield’s History in English Words (Inner Traditions International, April 1986), pp. 169-171, looks at the vocabulary of the “self” and notes how developments in our concept of the human self (especially since the 16th Century) have had fructifying consequences for developments in language so that we can now speak more precisely about the interior life of the human self in a manner which can distinguish between different parts and elements and which can also speak about the relations which also exist between different parts and elements. Citing one summary that speaks about this development (Fr. John Eudes Bamburger, “Retreat conference given at St. Anselm’s Abbey, Washington, DC,” August 22, 2009, unpublished):

Plato and other Greek philosophers had but a partial grasp of the concept of the self as we know it. Although the first glimmerings of the modern self appear in the High Middle Ages under the form of such words as the individual and the person yet it functions under many occult influences. It is only after the Reformation and especially at the end of the 16th Century that such a series of words as self-consciousness, self-conceit, self-love, self-liking, self-command, self-esteem, self-knowledge, and other hyphenated forms of self appear. Descartes, in 1664, made the thinking self the source of knowledge and most philosophers since his time have assumed the same stance. It was shortly before this date that Locke…adopted the new word “consciousness” and defined it as “perception of what passes in a man’s own mind.” Coleridge was the first to use the term “self-conscious.”

In turning then to proximate reasons which can be identified in Lonergan's thought, because consciousness exists as a human experience which all persons can relate to and identify, it can be regarded as a fundamental point of departure for discussions which would want to move through consciousness to whatever can be known about a human subject. But, if Augustine and Aquinas speak about two kinds of presence or two kinds of object, they are referring to a metaphysical difference which translates into a cognitional difference that distinguishes between two notions of consciousness. The experience of one kind of object suggests a particular species of consciousness and the experience of another kind of object, another species of consciousness. But, without a clear understanding of differences, one will not understand how these two notions or two kinds of consciousness are ordered to each other and how one species of consciousness conditions another. One will not understand why one cannot have one species of consciousness without also having the other. Difficulties in this area create problems for theology if an inappropriate notion of consciousness is employed as an analogy to find deeper meanings than that what is initially given through the proclamation of a revealed truth. The unity of God's being is not well understood if the unity of God's consciousness is not adequately fathomed, if its unity finds no echo in how we, as human beings, experience and find unity within the orientations that we find in our own consciousness. In Christology, Christ's incarnation and suffering death cannot be too well understood if it is not possible to argue that Christ's consciousness of self should be regarded as a precondition for a consciousness which refers to a consciousness of objects that is other than a consciousness of self as this is given in Christ's acts. Without this prior consciousness of self as this occurs through specific acts or by reason of specific, no consciousness of objects can be properly attributed to Christ's consciousness. On the cross, it cannot be said that Christ truly knew pain, that he truly suffered from any pains that were inflicted on him by the kind of death he suffered. Without a good understanding of consciousness that we each have as human beings, we cannot so easily join ourselves to Christ's consciousness in a manner which more fully joins us to the life of a divine being. The availability of our consciousness coupled with its malleability or changeability reveals a point of access which encourages forms of self-examination. We ask about the kind of person which we have become through our acts and we also ask about the kind of person which we can become through our acts. Through changes of consciousness, we can draw closer to God. We become more conscious about the depths of our interiority.

Understanding Two Kinds of Emanation within God Through a Transposition of Meaning

by Br. Dunstan Robidoux OSB

For an initial understanding about what is meant by a “transposition of meaning,” as Matthew Lamb argues in “Lonergan’s Transpositions of Augustine and Aquinas: Exploratory Suggestions,” The Importance of Insight Essays in Honour of Michael Vertin, pp. 3-21, it is one thing to understand or to come to grips with a theological understanding which had been enjoyed by someone like Augustine or Aquinas and which they had spoken about within an earlier context of meaning. But, after one has truly and properly understood what another has understood and said, one must then find a way to take this same understanding and bring it into a new context of meaning–a new, broader context of meaning which is the result of later achievements in the history of science and philosophy. By means of what is new, one takes the old and raises it to a greater degree of perfection. As Pope Leo XIII had urged in his encyclical Aeterni Patris: Vetera novis augere et perficere. Augment and perfect the old by what is new.

Turning then to how Lonergan speaks about the existence of more than one kind of intellectual emanation within God, Lonergan opens an initial argument by moving from the created order of things to the uncreated order of things. By a positive or affirmative analogy, he moves from created acts of understanding, knowing, and willing to the reasonableness of concluding that, in God, understanding, knowing, and willing must exist to an extraordinary degree. If, among human beings (and angels), understanding, knowing, and willing exist in a self-transcending manner as spiritual acts, to an even greater degree, such things (these acts) must exist in God (God as the creator and ultimate source of all understanding, knowing, and willing). For this reason, as Lonergan argues in his The Triune God: Systematics, we can speak of God as an unrestricted act of understanding, or as an unrestricted act of knowing, or as an unrestricted act of loving and doing. The infinity of each act explains why each species of act includes the other species. From an explanatory viewpoint (or, in other words, from a divine point of view), only a conceptual distinction exists between these different kinds of acts in God.

However, as one attends to a close reading of Lonergan’s argument and at how he applies his analogy and speaks about it, one finds a juxtaposition of words and meanings which suggests that, to some extent, Lonergan is attempting to introduce a transposition of meaning in his discussion. With respect to how Lonergan speaks about God in terms of understanding, knowing, and willing, he juxtaposes (to some extent) a traditional way of speaking about God with a manner which directly and more properly comes from his analysis of the structure of human cognition. As Aquinas had spoken about God in the language which he uses, God exists as a totally self-subsistent being, as pure act (actus purus), or pure being (esse tantum), or as being itself (ipsum esse). No other being is more fully in act. Cf. Summa Theologiae, 1a, q. 25, a. 1. Being by participation is sharply distinguished from simple being (being per se), or being by nature or essence which only belongs to God as a being whose essence is simply to be or to exist (in contrast with the essence of every other being whose essence is not simply to be but to participate in some limited way in the act of being or existence which is God). As Aquinas also notes, as subsistent understanding or understanding itself, God is ipsum intelligere. Cf. Summa Theologiae, 1a, q. 54, aa. 1-3. By and through His understanding, God exists in His being. Cf. De Malo, p. 16, a. 3. God confers being or existence on all other things. Cf. Summa Theologiae, 1a, q. 44, a. 1. Hence, and as Lonergan repeats, it can be said that God is truth or reality itself. Cf. Summa Theologiae, 1a, q. 16, a. 5. God’s existence as a disembodied, disincarnate form (which is to be equated with an unrestricted act of understanding) precludes the possibility or need for any kind of existence which must exist or rely in anything else. Cf. De Veritate, q. 21, a. 5. The self-subsistence is entirely absolute and not relative in any way since, as other things emerge and relate to God and as they depend for Him for their own being and existence, in no way does God depend on them for anything which could be needed by him. Cf. Summa Contra Gentiles, 2, 18, 2; 2, 18, 4; Summa Theologiae, 1a, q. 3, a. 7.

However, from a Thomist understanding and insight which speaks about God as pure act or as an unrestricted act of understanding and loving, Lonergan is able to speak about God in a more fully differentiated manner–in a manner which speaks about acts by way of acts of understanding, affirming, and loving. God as intelligibility is an unrestricted act of understanding. God as truth is an unrestricted act of judging or affirming. God as love is an unrestricted act of loving. As we accordingly distinguish between different kinds of intellectual emanation which exist within ourselves (our souls), we can then think about the question of emanations in God. Yes, God is one. God exists, in himself, as an unrestricted act of understanding which, in its infinity and perfection, encompasses every kind of proceeding or emanation that can exist. Everything unfolds from within. In turning to our human experience, we are aware of inner words which proceed from prior acts of understanding (be they acts of direct understanding or acts of reflective understanding) and we are also aware of acts of willing or doing which also proceed or emanate from prior acts of understanding as these exist within moral deliberation. However, as Lonergan argues, these different emanations all exist in a relation with each other which points to an unmistakable, fundamental unity. As much as real distinctions exist among these different emanations, each emanation exists in a manner which naturally either elicits the need for another species of emanation or which points to the necessity and value of having earlier, prior emanations. The proceeding of an inner word from a prior act of direct understanding elicits a desire and need for a second form of proceeding which is the emanation of an inner word of judgment from a prior act of reflective understanding. But, as understanding and knowing lead to loving and doing, the proceeding of any act of willing or doing from a prior act of reflective understanding in ethics not only presupposes a proximate act of reflective understanding about goodness or value but, at the same time, this same emanation also presupposes prior, earlier emanations with respect to truths of fact and being which refer to a world that is always the context of our moral deliberation.

In adverting thus to truths of faith which speak about a coming or a proceeding of God the Son and God the Holy Spirit and in also adverting to different kinds of proceeding which exist in our own souls, in this way, we can think about the possible existence of more than one emanation in God. We can think about two basic species of emanation. One refers to the proceeding of an inner word from an act of understanding (whether the act of understanding is an act of direct understanding or an act of reflective understanding). The other refers to a movement which shifts from understanding and knowing to an expression or communication that exists in willing and doing. In some mysterious way, one can think about two possible emanations which exist within God–two emanations which do not contradict with each other as love naturally and rationally emerges from understanding and as understanding also naturally and rationally arises from the kind of love which exists in any desires that yearn for understanding. Because of mutual or reciprocal relation which exists within human subjectivity as regards how our understanding and knowing relate to our desiring, loving, and willing, in an analogical way, one can think about the kind of unity which must exist in God with respect to how divine understanding is related to divine willing. A perfect unity can be thought about. It can be conceived by us though, truly, it cannot also be imagined by us. Within this context, two emanations can be conceived: the proceeding of God as Word and the proceeding of God as Love. In a very real sense, no emanation can exist without the other. Always, where there is the proceeding of a Word (an inner Word), a proceeding of Love exists and where there is the proceeding of Love, the proceeding of an inner Word also exists. As Lonergan concludes his argument here: “…two divine processions…can be conceived through the likeness of intellectual emanation.” Cf. Triune God: Systematics, p. 189.

Originating Consciousness and Emanation within God

by Br. Dunstan Robidoux OSB In Lonergan’s theology of the Trinity as this is given in his The Triune God: Systematics, Lonergan postulates explanatory principles (as needed) in order to move toward richer experiences of meaning with respect to how the God of Christian belief is to be conceived and understood. If one can postulate an explanatory principle which allows one to apprehend a larger number of connections, a dogma of faith becomes more fully known with respect to its intrinsic meaningfulness. A truth by meaning acts within a person’s soul to effect a change in consciousness (which becomes a change in one’s life and how one lives one’s life). From a standpoint which is grounded in an interiority analysis of human subjectivity, Lonergan proposes that one can speak about an intellectual emanation within God if one supposes that God is conscious. As Aquinas had noted in the Summa Theologiae, 1a, q. 18, a. 3, God has life “in the most perfect degree” by existing as an act of understanding. Nobody or nothing is more alive or more present to itself than God. God is intellectually conscious as an unrestricted act of understanding and, because this is so, it is not possible to conceive about how God can exist as an unrestricted act of understanding and, at the same time, not be aware of himself as someone who is existing as an unrestricted act of understanding. In lacking organs and acts of sense, it cannot be said that God is sensibly conscious. He cannot be conscious in a way which is determined by any act of seeing, hearing, touching, tasting, and smelling. However, from a degree of self-knowledge that we have achieved–a degree which tells us that intellectual consciousness is specified or determined according to what kinds of intellectual act we are presently engaged in–on the basis of this principle, we can say about God’s intellectual consciousness that it is determined by only one act. From God’s perfect unity and utter simplicity (a simplicity that we have no direct experience of but to which we may conclude), with respect to God, we can say of him that he exists as an unrestricted act of understanding. No real distinction exists between his existence as an unrestricted act of understanding and the existence of intellectual consciousness in God. The two are identical. However, with respect to God’s existence as an unrestricted act of understanding, the unrestrictedness of this act, at the same time, also clearly suggests that it is an indeterminate act, i.e., it is whollly lacking in any restrictions or limitations (as an essentially reasonable, rational act). An infiniteness exists with respect to it, and this infiniteness or lack of restriction leads one to conclude that it possesses an inherent boundlessness. In the kind of language which Lonergan uses, God is inherently dynamic. Cf. Lonergan, Triune God: Systematics, p. 163. The lack of restriction suggests a degree and level of activity which can only belong to God and to no other being, i.e., no other subject. And so, we can say about God that God’s activity is always full and complete. There is nothing potential in it. There is nothing to be realized, nothing more to be done. Everything is always fully in act. As Aquinas had put it, God is pure act (actus purus). Cf. Summa Theologiae, 1a, q. 14, a. 2. He understands everything about everything in an understanding and knowledge of self that, as dynamic, is to be perfectly identified with the unrestrictedness of God’s willing, doing, and causing. From the boundlessness of God’s understanding comes an understanding on our part that acknowledges a fittingness for the existence of emanations or processions within divine understanding (where one thing comes from another), a fittingness which Lonergan refers to as a “conscious exigence.” Something about the nature of divine understanding (in its infinity) suggests that intellectual emanations should exist within it although in a manner which should exist in a perfectly natural way (in a manner which is wholly proper to God). From the boundlessness or the essential dynamism of divine understanding, Lonergan then concludes that one can move from the unrestrictedness or infinity of God’s understanding to an understanding which can grasp how God’s understanding can be understood as a point of origin: as an “originating act.” Between an infinite act and an originating act in God only a conceptual distinction can be postulated and affirmed since, as has been noted, divine understanding is perfectly simple and one in itself. An infinite act cannot really differ from an originating act. But, on the other hand, to understand why the infinity of God’s understanding can be understood as an originating act (an originating act of understanding), one can refer to a datum of human consciousness which refers to our human self-consciousness and the knowing about knowing which exists in our self-consciousness. And so, with reference to God as an unrestricted act of understanding, a consciousness of self cannot but also exist in God’s unrestricted act of understanding since, in the unrestrictedness of his understanding, God cannot be unaware of the knowledge which God has of himself and of the unrestrictedness which exists in his divine understanding. In divine self-consciousness, in divine self-understanding, and in divine self-knowledge, an infinite knowing exists about an infinite knowing. The infinity of God’s understanding includes an infinity which refers to divine self-understanding and which is rooted in divine self-understanding. And so, when we advert to divine self-understanding and as we think about God’s self-knowledge (as much as this self-knowledge is unequivocally perfectly united with God’s being as an unrestricted act of understanding), we have a principle that can be used to help us understand how or why God’s existence as an infinite act of understanding can also be understood as an originating act of understanding–an origination act which exists as a first, most basic principle from which other things follow in a sequence which emanates but which is not caused (given that what is being emanated, in its infinity, possesses a status that is no less than the infinity of what is emanating in an originating act). In divine self-consciousness, an originating always already exists. It is already, constantly occurring. Everything else comes from it. With respect thus to how one might attempt to think about the possible existence of intellectual emanations within God, by attending to what Aquinas has to say about the subject, one finds two things. First, in Aquinas, an analogical explanation also speaks about God in terms of God’s existence as an act of understanding and the perfect kind of self-knowledge which exists in God. One understands something about the origins and provenance of Lonergan’s discussion even if one finds that Aquinas prefers to speak of movements within divine understanding in a manner which prefers a metaphysical form of expression and less a form of expression that refers to inner experiences of conscious acts. As Aquinas argues, for instance, about God’s self-knowledge (in different texts): what is understood in God’s act of understanding is the same as God’s act of understanding and, since God’s being is to be equated with God (existing as an act of understanding), God’s understanding is engaged essentially in self-understanding or self-knowing. See Aquinas, Summa Contra Gentiles, 1, 48; Sententia super Metaphysicam, 12, 11, 2613; 2617; 2620; and Summa Theologiae, 1a, q. 14, a. 2. Self-understanding accordingly exists as a fecund first principle from which everything else comes by way of sequences but not as effects. In the language that Aquinas uses, in or from God’s perfect self-understanding comes a perfect divine self-movement which is strictly internal. In Aquinas’s wo

rds (which suggest that Aquinas is working from a reflective understanding of human cognition), “what understands itself is said to move itself.” Cf. Summa Theologiae, 1a, q. 18, a. 3, ad 1. And so, in this movement, one finds a kind of self-movement which is unlike any other kind of self-movement because it is the self-movement of a being (a “divine subject” as Lonergan would speak of it), who is fully and entirely perfect as he exists in himself (being fully in act in terms of its self-movement). Nothing in any way is lacking which is quite unlike the self-movement or any acts of origination that exist in other kinds of being. Second, in the metaphysical arguments of Aquinas, one finds discussions which add to the kind of understanding which Lonergan tries to give and to provoke in persons–discussions which move one’s understanding of subjective events toward an understanding which can grasp an order of transcendent objects. As an adage which can be quoted from a number of Lonergan’s writings: “the path to objectivity is by way of authentic subjectivity.” Hence, through introspective psychological analysis, one can find sources of meaning within the self which help move one toward an appreciative understanding of metaphysics (as the science or study of being). However, if one wants to understand how different thing fit together in a general scheme, as one naturally moves through subjectivity toward objectivity, one yearns for some kind of overall metaphysical grasp, a general understanding of things which can reveal a broad horizon–a wider scope of meaning which takes in a greater whole. And so, one finds this kind of meaning if one burrows into Aquinas’s texts. For instance, if one attends to a close reading about what Aquinas has to say about the existence of life in God (cf. Summa Theologiae, 1a, q. 18, a. 3), one finds a chain of reasoning which moves from one grade of being to another within the hierarchical order of being which exists in the universe. Self-movement (or origination) exists more prominently and more radically as one moves through created things: from plants to animals and then to human beings. Plants engage in self-movement when they send out shoots and move their leaves toward brighter light although they are not capable of locomotion. But, in contrast with plants, animals can move themselves from one location to another though some animals are more capable of locomotion than others. And then, when one turns to human beings, one finds that physical locomotion is sublated by a new species of locomotion which is intellectual or rational–a movement which belongs to the discursiveness of human cognition. In human inquiry, questions function as originating acts. Without inquiry, nothing else can follow. Nothing can come later in terms of acts of reasoning, understanding, and judgment. From acts of understanding, acts of conceptualization always follow. Relative to acts of conceptualization, acts of understanding present themselves as originating acts. However, as one attends to self-movement (or origination) as this exists in contingent things, one finds that the origination always exists or occurs in a conditioned way. If originating acts are to exist and function, other things need to happen. Prior acts need to occur; they need to be received. Acts of sense, for instance, need to be operative if questions are to arise about what is being experienced and known through our acts of sense. Acts of understanding in human beings always exist as receptions and not as actions. Hence, as one attends to the conditioned character of originating acts in the contingent order of things, and as one also attends to a trajectory which exists among contingent things and which points toward the necessity of some kind of act that is purely or radically originating, we are moved to acknowledge something which is purely and essentially originating in God’s existence as an unconditioned, unrestricted act of being and understanding. Something about this act is purely originating. It is purely originating from within itself even if this originating is a reality which we cannot properly know or comprehend in this life (though our reasoning and arguments does lead us to acknowledge the fact that such a thing exists–a special and unique originating which exists only in God and which accounts for every other kind of originating that can exist in other acts). In conclusion thus and more as a corollary than would otherwise be the case, if one recalls that, between the order of knowing and the order of being, an isomorphic structure exists (Aquinas speaks about proportionality while Lonergan speaks about isomorphism), one finds that an explanation of things that is proffered either in psychological terms or in metaphysical terms is not too comprehensive. Each is not quite adequate. Each is limited in some way since, in terms of meaning, each offers a different slant, a different perspective. But, if in one’s studying, reading, and thinking, one can intelligently move from one species of meaning to another (back and forth as is needed), one will better understand things if one can work with a critical philosophy of human cognition that can be combined with metaphysical apprehensions of meaning which are cognate. If one thinks in general about the relation between knowing and being (knowing and reality), one must conclude thus that knowing exists as a service to knowers. It exists so that potential knowers will be able to enter into a world which is greater than all the acts of cognition that are needed if one is to encounter into this greater world which is constituted by sets of real objects. On the basis then of this orientation of knowing to being, one can conclude that, in theology (and in other disciplines), in giving explanations for things, if consciousness (if activities which are constituted by consciousness) are to experience the transcendence which is proper to them, metaphysical apprehensions of meaning will serve as a corrective antidote. Between these two spheres or realms of meaning, a mutual enrichment in meaning should properly result.

St. Thomas on why there are only three Persons when there are four mutually opposed relations in the Holy Trinity

by Dr. David Fleischacker

In the first part of the Summa Theologicae, question 30, article 2, St. Thomas is presenting the intelligible grounds for the existence of three and only three Persons of the Holy Trinity. It is a rather fruitful passage to come to understand, and it reveals some of the real power of the analogy that St. Thomas was using to understand the Holy Trinity. If Tertullian and St. Augustine are famous for asking “three what?” And answered “three persons,” St. Thomas now asks the further question, “Why three persons?”

Could an analogy actually help to explain this point? The better the explanatory capacity of an analogy, the more it is going to help us understand. This analogy was based upon the interior procession of the act of understanding to the act of the word, and then from word to will/love. 

St. Thomas shows that if we suppose this set of processions to be in God, then there are three persons. And, one can even go on and say what these three would be like.  The two processions result in four relations, since each procession results in two mutually opposed relations.

Though the general question regards why only three persons exist when there are four relations, within this context, another question emerges.  Why are the two relations of the second procession [the procession of love] distinct from the two relations based on the first procession [the procession of intellect]? Earlier in the Summa, St. Thomas had proposed that in each procession, there are two mutually opposed relations. However, each of the first two relations [filiation and paternity] are not mutually opposed to either of the second two relations [spiration and “procession”]. Hence, how are filiation/paternity distinct from spiration/procession if not seemingly based on mutually opposed relations? The answer requires that one link the two processions, and that the mutually opposed relation of one set be identified with one or both of the relations in the other set.  Thus, spiration is either paternity, filiation, or both; or “procession” (passive spiration) is paternity, filiation, or both.

Here is the main body of that second article that I found particularly interesting:

I answer that, as was explained above, there can be only three persons in God. For it was shown above that the several persons are the several subsisting relations really distinct from each other. But a real distinction between the divine relations can come only from relative opposition. Therefore two opposite relations must needs refer to two persons: and if any relations are not opposite they must needs belong to the same person. Since then paternity and filiation are opposite relations, they belong necessarily to two persons. Therefore the subsisting paternity is the person of the Father; and the subsisting filiation is the person of the Son. The other two relations are not opposed to either of these, but are opposed to each other; therefore these two cannot belong to one person: hence either one of them must belong to both of the aforesaid persons; or one must belong to one person, and the other to the other. Now, procession cannot belong to the Father and the Son, or to either of them; for thus it would follows that the procession of the intellect, which in God is generation, wherefrom paternity and filiation are derived, would issue from the procession of love, whence spiration and procession are derived, if the person generating and the person generated proceeded from the person spirating; and this is against what was laid down above (27, 3 and 4). We must frequently admit that spiration belongs to the person of the Father, and to the person of the Son, forasmuch as it has no relative opposition either to paternity or to filiation; and consequently that procession belongs to the other person who is called the person of the Holy Ghost, who proceeds by way of love, as above explained. Therefore only three persons exist in God, the Father, the Son, and the Holy Ghost.

A hermeneutical note

I would like to focus on the boldface part of the quote above with the following question. Why would linking the the relation of “procession” with Father and Son result in the procession of intellect issuing from the procession of love? One thing I want to highlight is that the inversion takes place when one considers both the Father and the Son to be a result of the relation of “procession”, not just the Father or just the Son. The small clause “or to either of them” results in a similar problem but through a slightly different logical route which I will discuss below.  However, if you notice the next sentence is refering to both the generator and the generated, hence the Father and the Son together.

The Problem

Now to return to the problem. The relation of “procession” regards the relationship of love to that from which it proceeds, the spirator.  St. Thomas is proposing a problem. If one is going to say that the relation of “procession” [as a note, I will put the relation of procession in quotes] belongs to the Father and the Son, then one must say that the procession upon which the Father and Son were based comes from the procession of love. Earlier, he had argued that in us, the procession of love comes from the procession of intellect. So, why would the relationship of the two processions become inverted?

The meaning of procession, relation, and mutually opposed relations

In general, the meaning of procession is to come forth from an origin.  So, the second term comes forth from the first.  Now, in the procession of intellect, what comes forth from the first is an image of the first.  Hence, a word.  Since an image of another that comes forth from that other is the meaning of generation or begetting, this procession is one of begetting or generation.  And, since paternity means “that which generates or begets a generated or begotten, then the relations of the first to the second is that of paternity. Likewise, since filiation means that which comes from another as an image of the other, then the relation of the second term to the first is filiation.

Notice, thus, that paternity and filiation are mutually opposed relations.  They are NOT relations that are equal.  Two friends, for example, are equal in their generic meaning, insofar as they are “friends.” Friend one has a relationship of friendship to friend two.  And, friend two has a relationship of friendship to friend one.  The meaning of friendship in both relations is equal.  Hence, these are not mutually opposed in meaning. In contrast, paternity is defined in an unequal and opposite relationship to filiation.  Hence, they cannot be switched and mean the same thing.

Why the inversion.

Understanding this mutual opposition of the relationships, and how both are based on the same procession, is key to understanding the logic of the problem St. Thomas has presented.

Like paternity and filiation, spiration [active] and “procession” [passive spiration] are each mutually opposed relations based on two different but related processions.  If “procession” (passive spiration) were the same as the Son and the Father, then they come from the spirator. However, if they come from the spirator, then they are based on the procession of love.  However what they “mean” as Father and Son is based upon the procession of intellect, because only this procession gives mean to paternity and filiation, thus one must also conclude that just as they, so the procession upon which they are defined issues from the procession of love.

What about equating passive spiration (procession) with Son? Or with Father?

One could push the exploration of this question however in directions further than that stated by St. Thomas. Instead of identifying passive spiration with both the Father and Son, what happens when it is identified with just one or the other? Well, other, similar problems emerge. One does not immediately conclude to the inversion of the relations of the processions, but one does run into some conflicting problems. For example, if the Son comes both from begetting and spirating, then the Son would then be both a word and something that is not a word (namely love).  Likewise, if the Father was both begetter and spirated, then the relation of the Father and Son would be rather bizarre.  Since the Son would not be in mutual opposition to his spirated Father, he would be one who spirates the Father.  So, the one who the Father begets, is also the one who spirates.  Thus, the Father, through the Son, also spirates, who? Himself.  So, the Father is both spirated and spirator, which conflicts.

One can keep exploring the logic of this confusion, and in every case, conclude that neither one nor both the Father and the Son can be passively spirated (and thus be the relation that St. Thomas calls
So who is based on spiration and who on procession? 

Hence the Father and the Son are the Spirator, and hence are based on spiration.  The Holy Spirit is spirated and based on “procession.”

What if only the Father or only the Son is based on spiration? 

One could further wonder why are both the Father and the Son linked to spiration, and not just one or the other. In short, conflicting intelligibilities and doctrinal positions emerge when identifying spiration with either the Father alone or the Son alone. Because then one would say that procession is opposed to the one but not the other. Intelligibly, if spiration is equated with the Father, then the Son is opposed to spiration, and not to procession. Thus, the Son is both a word and something which cannot be a word, namely love.  Likewise, if spiration is equated with the Son, then the Father would be in an opposed relation to spiration, thus he would be identical with the relation of procession.  In turn, the Father would be both spirated and begetter.  Thus, as the begetter of the Son, who then spirates the spirated, he also spirates himself by begetting his Son (a problem in reverse from what we ran into earlier).  This means that he is not opposed to spirator, but if the Son is the spirator, and the Father is not, then the Father cannot be spirator. Doctrinally, it means that either the Son or the Father are not distinct from the Holy Spirit, which is opposed to the dogmatic position. 

Thus, what is left is that both must be the spirator.  An analogical explanation which provides the intelligible grounds for the fililoque in the Church creed.