Pars 1, Cap. 6
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-c6
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### Chapter VI. *On the unity of the divine nature amid the multiplicity of appropriations.*

Third, concerning the plurality of *appropriations*, sacred Scripture teaches that this is to be held: that although all essential attributes belong to all the persons equally and indifferently, nevertheless *unity* is said to be appropriated to the Father, *truth* to the Son, *goodness* to the Holy Spirit. — And in accordance with this is taken the second appropriation of Hilary, namely, « *eternity* in the Father, *beauty* in the Image, *enjoyment* in the Gift ». — In accordance with this is taken the third, namely, in

the Father the *ground of originating*, in the Son the *ground of exemplifying*, in the Holy Spirit the *ground of finalizing*. — And in accordance with this is taken the fourth, namely, *omnipotence* to the Father, *omniscience* to the Son, *will* or benevolence to the Holy Spirit. — Now these are said to be *appropriated*, not because they become *proper*, since they are always *common*, but because they lead to the understanding and the knowledge of what is proper, namely of the three persons.

Now the understanding and the reason for the aforesaid is this. For since the first principle is most noble and most perfect, therefore the noblest and most general conditions of being are found in it in the highest degree. Now these are *the one, the true, the good*, which do not contract being according to *supposits*, but according to *account*. For *one* names being as *countable*, and it has this through its undividedness in itself; *true*, according as it is *knowable*, and it has this through its undividedness from its proper species; *good*, according as it is *communicable*, and it has this through its undividedness from its proper operation. And because this threefold undividedness stands in an order as regards the account of understanding, such that *the true* presupposes *the one*, and *the good* presupposes *the one* and *the true*: hence it is that these are attributed to the first principle in the highest degree, because they are *perfect* and *general*; and they are appropriated to the three persons, because they are *ordered*; and therefore *the highest one* to the Father, who is the origin of the persons; *the highest true* to the Son, who is from the Father as Word; *the highest good* to the Holy Spirit, who is from both as love and gift.

And because the highest *one* is the highest first, since it lacks all inception; and because the highest *true* is highest equality and beauty; and because the highest *good* is highest usefulness and profit: hence arises the second appropriation of Hilary, which is *eternity* in the Father, because he has no beginning, but is altogether first; *beauty* in the Image, that is, in the Word, because he is highest beauty; *enjoyment* in the Gift, that is, in the Holy Spirit, because he is highest profit and most communicative. Which Augustine conveys in other words thus: « In the Father *unity*, in the Son *equality*, in the Holy Spirit *the concord of unity and equality* ».

Again, because the highest *one and first* holds the *ground of originating* and of giving origin; the highest *beautiful and comely* holds the *ground of expressing* and of exemplifying; the highest *profitable and good* holds the *ground of finalizing*, since « the good and the end are the same »: hence arises the third ground for appropriating *efficiency* to the Father, *exemplarity* to the Son, *finality* to the Holy Spirit.

Again, because from the first and highest principle flows all *power-to-be-able*, from the first and highest exemplar all *knowing*, and to the highest end tends all *willing*; therefore the first being must be most omnipotent, most all-wise, and most benevolent. Now the first and highest unity, returning upon itself by a complete and perfect return, is most omnipotent; and so truth is most wise, and goodness most benevolent; and these are appropriated, because they convey an order. For will gives us to understand cognition beforehand, and will and cognition presuppose power and strength, since « *to be able to know* is to be able for something ».

From these things it appears *what* things are appropriated, and *to whom*, and *for what reason*. These last, however — namely *power, wisdom*, and *will* — are chiefly those from which the highest Trinity is praised in the Scriptures. And therefore something must be said of these briefly and summarily.

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