How does Catholicism appropriate Aristotle's notion of the 'transcendent third'?

I was reading Bishop Robert Barron's article [Silence and the Meaning of the Mass](https://www.ewtn.com/catholicism/library/silence-and-the-meaning-of-the-mass-4213) and came across Aristotle's "transcendent third": > The Mass is the act by which the Son of God, in union with his mystical body, turns toward the Father in worship. Through our full, conscious, and active participation in this right praise, we become more rightly ordered, more completely configured to Christ and more thoroughly directed toward the Father. We do indeed experience heightened fellowship with one another during the Mass, but this is because we are realizing, not so much our mutual affection, but **our common love of a transcendent third, to use Aristotle's language.** The question: **How does Catholicism appropriate Aristotle's notion of the 'transcendent third'?** Did Aquinas use this concept in the *Summa* and does it have a place in Catholic theology today? If so, how does this philosophical concept be put to service for theology? Found this article [Fatherhood and the 'transcendent third'](https://nwcatholic.org/voices/eric-paige/fatherhood-and-the-transcendent-third) . Maybe this simply means 2 or more people appreciating *a particular aspect of God* through the 3 transcendentals, *together in the same space*, like the sunset when watching it together, Mozart's Requiem when appreciating a performance of it in the concert hall, or the beauty of Christ's sacrifice when celebrating the mass together? So the "third" refers to the common thing appreciated by 2 people?