A) THE POSSIBILITY OF NATURAL KNOWLEDGE OF
GOD IN LIGHT OF REVELATION
1. DOGMA
God, our Creator and Lord, can be known
with certainty by the natural light of reason from created things. (De
fide)
The Vatican Council defined:
Si quis dixerit Deum unum
et verum, creatorem et Dominum nostrum per ea, quae facta sunt, naturali
rationis humanae lumine certo cognosci non posse, Anathema Sit (D 1806).
If anyone shall have said that the one true God, our Creator and our Lord, cannot be known with certitude by those things which have been made, by the natural light of human reason: let him be anathema.
This definition highlights the
following points:
- The object of our knowledge is the one
true God, our Creator and Lord, thus a transcendent and personal God.
- The subjective principle of knowledge
is natural reason in the condition of fallen nature.
- The means of knowledge are created
things.
- The knowledge is, by its nature and
mode, certain knowledge.
- Such knowledge of God is possible but
is not the only way to know Him.
2. SACRED SCRIPTURE
According to the testimony of Sacred Scripture, the
existence of God can be known by:
a) Nature(Wisdom
13:1–9; Romans 1:20)
b) Conscience (Romans
2:14–15)
c) History
(Acts 14:14–16; 17:26–29)
3. TRADITION
The Church Fathers supported the possibility of
natural knowledge of God. Tertullian alludes to the soul's innate ability to
recognise God, stating: "O testimony of the soul, which is by nature a
Christian" (Apol. 17). Among the Greek Fathers, cosmological arguments for
God's existence, drawn from observation of the natural world, were commonly
taught. Theophilus of Antioch compared the knowledge of God to the invisible
presence of the soul, known through its effects, likening God's unseen hand
guiding the universe to a helmsman steering a ship. This view was also held by
St. John Chrysostom (Hom. 3, 2 on Rom. 1:19) and St. Irenaeus (Adv. haer. II,
9, 1).
B) THE POSSIBILITY OF PROVING THE
EXISTENCE OF GOD
The existence of God can be proven through
causality. (Sent. fidei proxima.)
The possibility of proving God’s existence
arises:
a) From the dogma of the natural knowability of God,
since the proof of God’s existence is distinguished from elementary knowledge
of God only in that the basis for the knowledge is proposed in a more
scientific form.
b) From the fact that, since the time of the Fathers,
theologians have presented proofs of God's existence.
C) THE SUPERNATURAL KNOWABILITY
OF THE EXISTENCE OF GOD
1. THE EXISTENCE OF GOD
AS AN OBJECT OF FAITH
The existence of God is
not only an object of natural rational knowledge but also an object of
supernatural faith. (De fide.)
At the beginning of all
formulas of Faith stands the fundamental article: ''Credo in unum Deum'' :I believe in one God. The Vatican Council
teaches:
Sancta catholica apostolica Romana Ecclesia credit et confitetur unum
esse Deum (D 1782).
The holy, Catholic, Apostolic, Roman Church believes and confesses that there is one, true, living God, Creator and Lord of heaven and earth, omnipotent, eternal, immense, incomprehensible, infinite in intellect and will, and in every perfection; who, although He is one, singular, altogether simple and unchangeable spiritual substance, must be proclaimed distinct in reality and essence from the world; most blessed in Himself and of Himself, and ineffably most high above all things which are or can be conceived outside Himself.
The denial of God's
existence is condemned as heresy by the same Council. However, only
supernatural faith in Revelation is effective for salvation (cf. D 798, 1173).
The natural revelation of God's existence confirms the natural knowledge of God
and allows the existence of God to be easily known by all with certainty and
without any mixture of error (D 1786).
2. THE NATURE OF GOD
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THE
NATURE OF GOD - DIVISON
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1.
THE KNOWLEDGE OF HIS NATURE
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a) Natural
knowledge (in
this world)
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Mediate and
Abstractive Knowledge.
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Analogical
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Incomprehensible
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b) Supernatural
knowledge
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i) In the other
world (divine essence)
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Immediate
intuitive knowledge
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Supernatural
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Incomprehensible
to men
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ii) In this
world (faith)
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2.
IN ITSELF
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a) Divine names
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b) Divine nature
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i) The Physical
Essence of God
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The totally of
the Divine perfections
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ii) The
Metaphysical Nature of God
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Ipsum.esse
subsistens
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Aseity
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A) THE KNOWLEDGE OF THE NATURE OF GOD
A. OVERVIEW
The attributes or
properties of God are perfections that proceed from His metaphysical substance.
The Divine Attributes are really identical among themselves and with the Divine
Essence (De fide.) As a result of the
absolute simplicity,There can be no real distinctions between the Divine
Persons and Their perfections.
The Synod at Rheims
teaches:
We believe
and confess that God is the simple nature of divinity, and that it cannot be
denied in any Catholic sense that God is divinity, and divinity is God. Moreover,
if it is said that God is wise by wisdom, great by magnitude, eternal by
eternity, one by oneness, God by divinity, and other such things, we believe
that He is wise only by that wisdom which is God Himself; that He is great only
by that magnitude which is God Himself; that He is eternal only by that
eternity which is God Himself; that He is one only by the oneness which is God
Himself; that He is God only by that divinity which He is Himself; that is,
that He is wise, great, eternal, one God of Himself. (D. 389)
B. THE ATTRIBUTES OF THE
DIVINE BEING
1. ABSOLUTE
PERFECTION
God is absolutely perfect
(De fide).
God is infinite in all
perfections (D 1782), which means He contains all possible excellences and
excludes all deficiencies.
2. INFINITY
God is truly infinite in all perfection
(De fide).
God’s wisdom and
greatness are boundless (cf. Ps 146:5; Ps 145:3). Unlike creatures, He is
neither finite nor composed of parts.
3. SIMPLICITY
God is absolutely simple (De fide).
- No
physical or metaphysical composition; indivisible and pure spirit.
- Does
not consist of matter or potentiality, nor is divided into essence, substance,
or accidents.
4. UNICITY
There is only One God.
(De fide.)
Both the Old and New
Testaments affirm monotheism. This article of faith was confirmed by the
Councils against the errors of polytheism and dualism (cf. D. IV b)
5. TRUTH
The One God is, in the
ontological sense, The True God. (De fide.)
God is the source of all knowledge, logic,
and truth. He cannot deceive or be deceived (D 1789).
5. GOODNESS
God is absolute
ontological Goodness in Himself and in relation to others. (De fide.)
God is morally good, free
from sin, and inherently holy. He communicates His goodness through creation
and grace.
6.
IMMUTABILITY
God is absolutely
immutable. (De fide.)
- Change involves a
transition of an existing being from one state to another, involving the
acquisition or loss of properties.
- Immutability expresses
the complete and simultaneous possession of infinite divine perfection.
- The 4th Lateran Council
and the Vatican Council teach that God is immutable (incommutabilis) (cf.D 428;1782)
7. ETERNITY
God is eternal (De fide).
Eternity is the total and
perfect possession of endless life (Boethius) In God, there is no beginning,
end, or succession.
8. IMMENSITY
God
is immense or absolutely immeasurable. (De fide.)
He transcends any spatial
limitations. This attribute is clearly established in the Symbol Quicumque (D
75), the Lateran IV Council (D 800), and the First Vatican Council (D 3001), as
well as in the Church's constant teaching. (Cf. 39, 428, and 1782)
9. OMNIPRESENCE
God is everywhere present
in created space. (De fide.)
Omnipresence is a result of God’s infinite
nature. His presence is dynamic, ideal,
and essential, with special presence in the righteous and in Christ.
C. THE ATTRIBUTES OF THE
DIVINE LIFE
I. THE DIVINE KNOWLEDGE
OR KNOWING
1. THE PERFECTION OF DIVINE KNOWLEDGE
a) God's Knowledge is Infinite (De fide)
His power of cognition is
without limit (intellectu infinitus). Scripture refers to God as the "God
of knowledge" (1 Sam 2:3) and affirms that "His wisdom is
unsearchable" (Psalm 146:5).
Theological proof
- The
highest perfection found in created intelligence must exist infinitely in God
as its source.
- The
order and purpose of the world demand a Creator of supreme intelligence;
- Cognition
is tied to immateriality, and since God is absolutely immaterial, His cognition
is the highest possible (St. Thomas Aquinas, Summa Theologica I, 14, 1).
b) God's Knowledge is Purely
and Simply Actual:
God knows all in a
single, indivisible act (simplici intuitu). As actus purus, His knowledge
involves no transition from potentiality to act.
c) God's Knowledge is
Subsistent:
God is His own act of
understanding. His knowledge is His very essence.
d) God's Knowledge is Comprehensive:
He comprehends Himself
perfectly. God’s self-understanding is as vast as His reality.
e) God's Knowledge is
Independent of ExtraDivine Things:
God knows all things external to Himself in
His essence, as He is the exemplary and efficient cause of real and possible
things.
2. OBJECT AND DIVISION OF THE DIVINE KNOWING
1. DIVINE SELF-KNOWLEDGE
(SCIENTIA CONTEMPLATIONIS)
The primary and formal
object of Divine Knowledge is God Himself.
God knows Himself immediately, without any
intermediary.
The medium (both sub quo
and quo) is identical to the Divine Essence.
2. DIVINE KNOWLEDGE OF
EXTRA-DIVINE THINGS
- The secondary and
material object of Divine Knowledge includes all that is purely possible, real,
and conditionally future.
- God knows everything possible through the
knowledge of simple intelligence (scientia simplicis intelligentiae) (De fide).
- God knows all real things (past, present,
and future) through vision (scientia visionis) (De fide).
- God also knows future free actions
conditionally with infallible certainty (scientia futuribilium)
(Sent.communis).
- For God, all things
(past, present, future) are present, since Divine knowledge transcends time.
3. DIVINE FOREKNOWLEDGE
AND HUMAN FREEDOM
- The dogma of human
freedom is not nullified by the infallibility of Divine foreknowledge.
- Necessitas antecedens refers to a necessity
independent of future actions, preserving freedom.
- Necessitas consequens follows from an
action, thus making it inevitable after it happens.
- Necessitas consequentis
explains that if God sees something present in His eternal knowledge, it must
necessarily occur.
II. THE DIVINE WILLING
1. THE PERFECTION OF THE
DIVINE WILL
God's Divine Will is Infinite. (De
fide.)
God's volition like God's knowing is
purely and simply actual, subsistent and independent of all extra-Divine
things.
The affections in God, corresponding
to His nature, are purely spiritual manifestations of His volition.
2. THE OBJECT OF THE
DIVINE VOLITION
a) Divine Self-love:
- God’s primary and formal object of His will
and love is Himself.
- God loves Himself necessarily due to His
infinite goodness and self-knowledge.
- This is supported by the Vatican Council and
Scripture, stating that all creation is coordinated to God as its final end.
b) God's Love for His
Creatures
- Creatures are the secondary and material
object of God's will and love.
- God loves creatures out of free will, not
necessity.
- His love for creatures is both one of
complacency (as they reflect His perfections) and benevolence (bestowing
goodness on them).
- God’s love is the cause of goodness in
creatures.
c) Relationship of Divine
Will to Evil:
Physical Evil:
God does not will physical evil for its own sake but allows it as a means to a
higher good, either in the physical or moral order.
Moral Evil: God neither wills nor
permits moral evil as a means to an end. He simply allows it, respecting human
freedom, and brings good from it. Sin reveals God’s mercy and justice.
3. THE PHYSICAL
PROPERTIES OF THE DIVINE WILL
a) Necessity and Freedom:
- God loves Himself out of necessity, but His
love and will towards creation are free.
- The Vatican Council rejects the idea that
God created the world out of necessity.
b) Omnipotence:
- God's power extends over all real and
possible things.
- While omnipotent, God's power is consistent
with His essence, meaning He cannot contradict Himself (e.g. lying or
changing).
- God’s omnipotence is demonstrated by His free
choice to create one definite world-order.
c) Supreme Dominion:
- God has absolute dominion over all
creation.
- This demands unreserved obedience from
rational creatures through acceptance of His commandments and revelation.
THE MORAL ATTRIBUTES OF
THE DIVINE WILL
a) Justice
- God’s justice is the constant will to give
each their due.
- He is infinitely just, as attested by both
Scripture and Church teaching.
- God’s justice is distributive (He gives
creatures what they need and rewards or punishes them justly).
b) Mercy
- God is infinitely merciful, removing
suffering, especially sin.
- His mercy is not emotional but an active
removal of defects.
- God’s mercy and justice are harmoniously
connected, as seen in Christ’s death on the Cross.
- Mercy is also an expression of God’s majesty
and power, rewarding beyond merits and punishing less than deserved.
BIBLIOGRAPHY
Denzinger, Heinrich. Enchiridion Symbolorum, Definitionum et Declarationum de Rebus Fidei et Morum. 13th ed. Freiburg: Verlag Herder, 1911.
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