1. First Reason and Rejection of it

11. One is [Aquinas] that filiation is per se of the supposit, not of the nature, so nature is in no way called filiation; but here there is only one supposit; therefore there is here only one filiation.

12. Against this reason:

If filiation is only of the person, so that it cannot be multiplied even though the foundation is multiplied, then this belongs to filiation either from its being a relation absolutely or from its being the relation of this sort of origin. Not in the first way because then Christ, if he had been white, would not have been really like someone else white, nor would he have been really equal to someone having as much size as he had; also relations in created supposits could not, then, be multiplied on the basis of their foundations. If in the second way, then this is false, because the multiplying of a relation of origin in a supposit is not more repugnant than is the multiplication of the originating itself that precedes the relation of origin as the proximate reason of founding it; but origins are multiplied in the same supposit, according to Damascene ch.53, “We venerate two generations of Christ.”

13. Further, the eternal Father, although he is one supposit, has yet two relations of origin, one with respect to the Son and one with respect to the Holy Spirit, and thus two relations of active production are founded on the same supposit and the same foundation, that is, on the essence;     therefore much more can two relations of passive origin be founded on two diverse foundations.

14. Again, according to Damascene ch.60, “Because we say that Christ has two natures, we say that he has two natural wills and natural operations;” ch.61, “But we say that there are two operations in our Lord Jesus Christ,” but relation regards the supposit no more than operation does, because operation belongs to the supposit (Metaphysics 1.1.981a12-17);Cf. Scotus 4 d.12 q.3 n.34, “I say that the proposition ‘to act belongs per se to the supposit’ is not got from the Philosopher in Metaphysics 1 (1.1.981a12-17), but what is had there is that action is about singulars... But whence comes the mode of arguing? ‘Action is about the singular as object, therefore it belongs to the supposit alone as agent’.” ⁸⁴ therefore etc     . By this too one can argue to the proposed conclusion from operation, that just as Christ operated naturally with certain operations of human nature (such as eating and drinking), so, if he had generated two sons, he would have really had two paternities with respect to them, because of two active generations; therefore he has now two filiations because of two passive generations.

15. Again, what belongs to Christ according precisely to the idea of his eternal personhood is not said of him as he is man; for just as this proposition is false, ‘Christ, insofar as he is man, is an eternal person’, so too is this one false, ‘Christ, insofar as he is man, is Son’, if filiation were only said of him according to the idea of eternal personhood.