I answer that, The attributing of anything to another involves the attribution likewise of whatever is contained in it. So when "man" is attributed to anyone, a rational nature is likewise attributed to him. The idea of relation, however, necessarily means regard of one to another, according as one is relatively opposed to another. So as in God there is a real relation (A. 1), there must also be a real opposition. The very nature of relative opposition includes distinction. Hence, there must be real distinction in God, not, indeed, according to that which is absolute—namely, essence, wherein there is supreme unity and simplicity—but according to that which is relative.
Reply Obj. 1: According to the Philosopher (Phys. iii), this argument holds, that whatever things are identified with the same thing are identified with each other, if the identity be real and logical; as, for instance, a tunic and a garment; but not if they differ logically. Hence in the same place he says that although action is the same as motion, and likewise passion; still it does not follow that action and passion are the same; because action implies reference as of something "from which" there is motion in the thing moved; whereas passion implies reference as of something "which is from" another. Likewise, although paternity, just as filiation, is really the same as the divine essence; nevertheless these two in their own proper idea and definitions import opposite respects. Hence they are distinguished from each other.
Reply Obj. 2: Power and goodness do not import any opposition in their respective natures; and hence there is no parallel argument.
Reply Obj. 3: Although relations, properly speaking, do not arise or proceed from each other, nevertheless they are considered as opposed according to the procession of one from another. _______________________
FOURTH ARTICLE [I, Q. 28, Art. 3]
Whether in God There Are Only Four Real Relations—Paternity,
Filiation, Spiration, and Procession?
Objection 1: It would seem that in God there are not only four real relations—paternity, filiation, spiration and procession. For it must be observed that in God there exist the relations of the intelligent agent to the object understood; and of the one willing to the object willed; which are real relations not comprised under those above specified. Therefore there are not only four real relations in God.
Obj. 2: Further, real relations in God are understood as coming from the intelligible procession of the Word. But intelligible relations are infinitely multiplied, as Avicenna says. Therefore in God there exists an infinite series of real relations.
Obj. 3: Further, ideas in God are eternal (Q. 15, A. 1); and are only distinguished from each other by reason of their regard to things, as above stated. Therefore in God there are many more eternal relations.
Obj. 4: Further, equality, and likeness, and identity are relations: and they are in God from eternity. Therefore several more relations are eternal in God than the above named.