Pars 1, Cap. 3
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/5/d/1/q/bon-brev-p1-c3
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### Chapter III. *On the sound understanding of this faith.*

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

Now the reason for the understanding of the aforesaid is this: since the *first* and *highest* principle, by the very fact that it is *first*, is *most simple*; and by the very fact that it is *highest*, is *most perfect*: therefore it communicates itself most perfectly, because it is *most perfect*; and it preserves an altogether undivided character, by the very fact that it is *most simple*: and therefore, the unity of nature being preserved, there are in it modes of emanating perfectly. But 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 there.

And because from two substance-producing emanations two hypostases must necessarily emanate, it is necessary

also to posit that the hypostasis first producing does not emanate from another, lest there be a going off into infinity: therefore there are in it three hypostases.

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

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

And because each of the persons has one property through which it principally becomes known; therefore there are only three *personal properties*, which are expressed properly and principally by these names, namely Father and 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, though consequently by way of position, because innascibility posits in the Father a fontal plenitude; *a principle not from a principle*, by way of position with negation; *to be Father*, by way of position and disposition, properly, completely, and determinately.

Likewise, 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; and again *image*, as a *conformed* likeness; *word*, as an *intellectual* likeness; *son*, as a *connatural* likeness.

In this manner, since it is proper to the Holy Spirit to be *gift*, to be the *bond* or *charity* of both, and to be also *Holy Spirit*; *gift* names him as something given *voluntarily*; *charity* or bond, as something given *voluntarily and pre-eminently*; *Holy Spirit*, as something given *voluntarily, pre-eminently*, and *hypostatically*. — Hence it is that through these three names, which are Father and Son and Holy Spirit, the personal properties of the three persons are conveyed. — These things, then, are to be held for the sound understanding of faith in the Trinity.

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