Usquequodomine1958: God’s Unity: His Existence, Nature, and Attributes Explained (Dogmatic Theology I

DOGMATIC THEOLOGY I: DE DEO UNO

DE DEO UNO- DIVISION (D. IV A - IV C)

1. THE EXISTENCE OF GOD (D. 13, 15, 17, 19, 39, 54, 86, 428, 703, 994, 1782, 1801)

a) The natural knowability of the existence of god (D. 1622, 1650, 1785, 1806, 2072, 2106,1670, 2145, 1391, 3017, 3020)

b) The supernatural knowability of the existence of god D. 429, 1785 FF 1782)

2. THE NATURE OF GOD (418, 428 , 475, 501,530, 693, 1782, 1659 ET SEQ., 1891 ET SEQ.)

a) The knowledge of the divine nature (418, 428 , 475, 501, 530, 693, 1782, 1659 ET SEQ., 1891 ET SEQ.)

b) The nature of god in itself (428, 501, 1782)

3. HIS ATTRIBUTES OR QUALITIES (IV B)

a) The attributes of the divine being (39, 254, 294, 346, 389, 391, 428, 463, 523 J, 703, 993, 1701, 1782, 1804)

b) The attributes of the divine life (iv c)

I. THE EXISTENCE OF GOD

GOD'S EXISTENCE- DIVISION

a) The natural knowability of the existence of god

God, our Creator and Lord, can be known with certainty, by the natural light of reason from created things. (De fide.)

The Existence of God Can be proved by means of causality. (Sent. fidei proxima.)

b) The supernatural knowability of the existence of God

God's existence is not merely an object of natural rational knowledge, but also an object of supernatural faith. (De fide.)

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

THE NATURE OF GOD - DIVISON

1. THE KNOWLEDGE OF HIS NATURE

a) Natural knowledge (in this world)

Mediate and Abstractive Knowledge.

Analogical

Incomprehensible

b) Supernatural knowledge

i) In the other world (divine essence)

Immediate intuitive knowledge

Supernatural

Incomprehensible to men

ii) In this world (faith)

2. IN ITSELF

a) Divine names

b) Divine nature

i) The Physical Essence of God

The totally of the Divine perfections

ii) The Metaphysical Nature of God

Ipsum.esse subsistens

Aseity

A) THE KNOWLEDGE OF THE NATURE OF GOD

NATURAL KNOWLEDGE (IN THIS WORLD)	Our natural knowledge of God in this world is not an immediate and intuitive cognition but a mediate and abstractive knowledge because it is attained through the knowledge of creatures. (Sent. certa.)
	Our knowledge of God here below is not proper (cognitio propria), but analogical (cognitio analoga or analogica). (Sent. certa.)
	The Nature of God is incomprehensible to men. (De fide.) Our knowledge of God in this world is a composition of many inadequate concepts, and due to this composition, it is necessarily limited and imperfect. The Fourth Lateran Council (1215) and Vatican Council I call God "incomprehensible" (incomprehensibilis), and the Lateran Council also calls Him "ineffable" (ineffabilis). (D 428, 1782)
SUPERNATURAL KNOWLEDGE	IN THIS WORLD (FAITH)	Supernatural faith here below corresponds to the immediate vision of God in the other world; lumen fidei corresponds to lumen gloriae. Faith is a kind of anticipation of the vision of God in the world to come.
	IN THE OTHER WORLD (DIVINE ESSENCE)	The blessed in Heaven possess an immediate intuitive knowledge of the Divine Essence. (De fide.)
		The Immediate Vision of God transcends the natural power of cognition of the human soul, and is therefore supernatural. (De fide.)
		The soul, for the Immediate Vision of God, requires the light of glory. (De fide. D 475.)
		God's Essence is also incomprehensible to the blessed in Heaven. (De fide.)

B) THE NATURE OF GOD IN ITSELF

1. THE BIBLICAL NAMES OF GOD

Since the Nature of God surpasses the capacity of the human mind to fully comprehend, it cannot be captured in a name that corresponds perfectly to His essence. Therefore, the Church Fathers describe God as "unnamable" and "inexpressible" (ἄρρητος, ineffabilis), as well as "nameless" (ἀνώνυμος). The names found in Scripture refer more to God's actions than to His essence. PseudoDionysius calls God "Manynamed" (πολυώνυμος) or "Allnamed" (πανώνυμος).

According to Scheeben (Dogmatik J. n. 84 et seq.), the seven "Holy Names" of the Old Testament can be categorized into three groups:

GROUP		NAMES		MEANING
GROUP		Hebrew	TRANSLIT.	MEANING
1	Designates God's relation to His creatures	אל	El	The Strong, the Powerful
		אֱלֹהִים	Elohim	He Who possesses the Fullness of Power
		אֲדֹנָי	Adonai	Lord, Commander, Judge
2	Highlights the intrinsic perfections of God	שַׁדַּי	Schaddai	The Mighty One
		עֶלְיוֹן	Elyon	The Highest
		קדוש	Kadosch	The Holy
3	Comprehends the proper and the essential Divine name	יהוה	Jahweh	linguistically derived from hawa, a related form of haje=to be; it means; he is.

2. GOD'S METAPHYSICAL AND PHYSICAL ESSENCE

The Physical Essence of God	The Metaphysical Nature of God
corresponds to the totality of Divine perfections that are factually identical to each other.	God exists by his nature. His essence is subsistent Being (ipsum esse subsistens), which distinguishes him from all his creatures.

III. THE ATTRIBUTES OR THE QUALITIES 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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