In thus indicating the order between the notional acts and the notional properties, we do not mean to imply that the notional acts differ from the personal properties in objective reality, for they are distinct only according to our manner of conceiving. just as God’s act of understanding is God Himself understanding, so the Father’s act of begetting is the begetting Father, although the modes of signifying are different. Likewise, although one divine person may have several notions, there is no composition in Him. Innascibility cannot cause any composition, since it is a negative property. And the two relations in the person of the Father, namely, paternity and common spiration, are in reality identical as referring to the person of the Father; for, as the paternity is the Father, so common spiration in the Father is the Father, and in the Son is the Son. But these two properties differ according to the terms to which they refer; for by paternity the Father is related to the Son, and by common spiration He is related to the Holy Spirit. Similarly, the Son is related to the Father by filiation, and to the Holy Spirit by common spiration.
St. Thomas Aquinas. (1265-1274). Compendium Theologiae: Nature of the Distinction Between Notional Acts and Notional Properties, trans. by Cyril Vollert. St. Louis & London: B. Herder Book Co., 1947
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