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It is not the case that Divine love does not imply further Persons beyond those already implied by divine self-knowing.
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Reasons For
2 perspectives
Reason for 1 of 2
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1.
Divine love essentially involves a will toward the good of another, while self-knowing is an intellectual rather than volitional act.
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2.
Richard of St. Victor argues that perfect charity requires a co-beloved (condilectus) as object, generating a third Person distinct from knower and known.
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3.
If love's formal structure differs from cognition's, love may generate distinct relational properties not reducible to those produced by self-knowing.
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Reason for 2 of 2
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1.
Aquinas distinguishes the procession of the Word (per modum intellectus) from the procession of the Holy Spirit (per modum voluntatis) as genuinely distinct modes.
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2.
If the will's procession is irreducible to intellect's procession, divine love implies a Person whose distinguishing relation cannot be captured by the Father-Son dyad alone.
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Reasons Against
1 perspective
Reason against
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Divine love is the same relational property as divine self-knowing.
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