t. 9]

Whether This Name "God" Is Communicable?

Objection 1: It seems that this name "God" is communicable. For
whosoever shares in the thing signified by a name shares in the name
itself. But this name "God" signifies the divine nature, which is
communicable to others, according to the words, "He hath given us
great [Vulg.: 'most great'] and precious promises, that by these we
[Vulg.: 'ye'] may be made partakers of the divine nature" (2 Pet.
1:4). Therefore this name "God" can be communicated to others.

Obj. 2: Further, only proper names are not communicable. Now this
name "God" is not a proper, but an appellative noun; which appears
from the fact that it has a plural, according to the text, "I have
said, You are gods" (Ps. 81:6). Therefore this name "God" is
communicable.

Obj. 3: Further, this name "God" comes from operation, as explained.
But other names given to God from His operations or effects are
communicable; as "good," "wise," and the like. Therefore this name
"God" is communicable.

_On the contrary,_ It is written: "They gave the incommunicable name to
wood and stones" (Wis. 14:21), in reference to the divine name.
Therefore this name "God" is incommunicable.

_I answer that,_ A name is communicable in two ways: properly, and by
similitude. It is properly communicable in the sense that its whole
signification can be given to many; by similitude it is communicable
according to some part of the signification of the name. For instance
this name "lion" is properly communicable to all things of the same
nature as "lion"; by similitude it is communicable to those who
participate in the nature of a lion, as for instance by courage, or
strength, and those who thus participate are called lions
metaphorically. To know, however, what names are properly
communicable, we must consider that every form existing in the
singular subject, by which it is individualized, is common to many
either in reality, or in idea; as human nature is common to many in
reality, and in idea; whereas the nature of the sun is not common to
many in reality, but only in idea; for the nature of the sun can be
understood as existing in many subjects; and the reason is because the
mind understands the nature of every species by abstraction from the
singular. Hence to be in one singular subject or in many is outside
the idea of the nature of the species. So, given the idea of a
species, it can be understood as existing in many. But the sin