THE "SUMMA THEOLOGICA"

z77 THE NAMES OF GOD Q. 13. ARt. I2
and consignification, as said above. But as regards the
object intended by the name, this name God is more proper,
as it is imposed to signify the divine nature; and still more
proper is the Tetragrammaton, imposed to signify the
substance of God itself, incommunicable and, if one may so
speak, singular.
Reply Obj. 2. This name good is the principal name of
God in so far as He is a cause, but not absolutely; for
existence considered absolutely comes before the idea of
cause.
ReplyObj.3. It is not necessary that all the divine
names should import relation to creatures, but it suffices
that they be imposed from some perfections flowing from
God to creatures. Among these the first is existence, from
which comes this name, tiE WHO IS.
TWELFTH ARTICLE.
WHETHER AFFIRMATIVE PROPOSITIONS CAN BE FORMED
ABOUT GOD ._
We proceed thus to the Twelfth Article :_
Objectioni. It seems that affirmative propositions cannot
be formed about God. For Dionysius says (Cod. Hier. ii.)
that negations about God are true; but a2_rmations are vague.
Obj. 2. Further, Boethius says (De Trin. ii.), that a
simple form cannot be a subject. But God is the most
absolutely simple form, as shown (Q. III.): therefore He
cannot be a subject. But everything about which an affirmative
proposition is made is taken as a subject. Therefore
an affirmative proposition cannot be formed about God.
Obj. 3- Further, every intellect is false which understands
a thing otherwise than as it is. But God has existence
without any composition as shown above (Q. iii. A. 7)-
Therefore since every affirmative intellect understands
something as compound, it follows that a true affirmative
proposition about God cannot be made.
On the contrary, What is of faith cannot be false. But
some affirmative propositions are of faith; as that GOd is
g_ X2