QUESTION VII.
Whether the Trinity can be consistent with supreme necessity.
Consequently it is asked whether the Trinity can be consistent with supreme necessity. And concerning this, two things are asked.
The first is whether the divine being is supremely necessary.
The second is whether the Trinity and supreme necessity are simultaneously consistent.
ARTICLE I.
Whether the divine being is supremely necessary.
It is asked, therefore, whether the divine being is supremely necessary. And that it is so, is shown as follows.
1. Everything immutable and eternal is supremely necessary; but the divine being is of this kind: therefore, etc.
2. Likewise, it is necessary that everything which pertains to nobility and perfection be posited in God in the highest degree; but it is established that necessity is greater than knowledge: therefore, etc.
3. Likewise, everything which so exists that it cannot not be nor be thought not to be is necessary in the highest degree; but the divine being is of this kind: therefore, etc.
4. Likewise, everything which has being from itself, through itself, and according to itself is altogether necessary; but such is the divine being, since it is first: therefore, etc.
5. Likewise, it is impossible for necessity to exist in an effect except through a cause; therefore, if necessity is not in God, necessity is in nothing; therefore nothing is necessary. But if nothing is necessary, nothing is impossible; therefore all things are possible; therefore it is possible for something simultaneously to be and not to be. But this is absurd: therefore, etc.
6. Likewise, it is impossible for necessity to exist in a composite except through necessity existing in a simple; therefore, if the most simple lacks necessity, it is impossible that necessity be posited in any combination or composition. But it is absurd that there should be no necessary argumentation: therefore, etc.
On the contrary: 1. Everything necessary is determined to being thus and not otherwise; everything determined to something is finite; but the divine being is infinite: therefore, etc.
2. Likewise, nothing that is indifferent to opposites is necessary; but the divine power, will, and action is indifferent to opposites; therefore it is not necessary. But the divine power, will, and action is the divine being: therefore the divine being is not necessary.
3. Likewise, nothing mutable can be attributed to anything immutable; therefore nothing contingent can be attributed to anything supremely necessary; but something contingent is attributed to God: therefore, etc.
4. Likewise, just as impossibility is repugnant to power, so necessity is repugnant to will; but the divine power is so great that all things are possible to it, nor is impossibility posited in God in any way; therefore, since the will of God is most perfect, it seems that it does not admit necessity in the divine being.
5. Likewise, if the cause is necessary, the effect is also necessary; but God is the first, supreme, and immediate cause of all things; therefore, if necessity is in God, all things are necessary.
6. Furthermore, the more contingent something is, the more indifferent it is, and the more indifferent, the more common, and the more common, the more simple: therefore from the first, the more contingent something is, the more simple it is: therefore the most simple is the most contingent, and therefore not necessary.
7. Furthermore, every necessary thing is knowable, just as every probable thing is opinable; but every knowable thing is either a principle of demonstration or something demonstrated: but the divine being is neither: therefore etc.
8. Furthermore, the more necessary something is, the more certain it is, and the more certain, the more known; but the divine being is most hidden: therefore etc.
9. Furthermore, just as one is moved in vain because he desires the impossible, so also because he fears the necessary: therefore if the divine Majesty is necessity, then it is in no way to be feared. But this is false and absurd: therefore etc.
CONCLUSION.
The divine being is necessary with the most perfect necessity of immutability.