Ii. Of God'S Nature And Attributes
II. OF GOD'S NATURE AND ATTRIBUTES
(A)
Who is God?
God is a spirit, in three persons, the creator an sovereign Lord of all things.
What is meant by saying that God is a spirit?
By this is meant that He has no body, as we have, and that He is free from all matter, and that in Him there is nothing distinct from His being (III. 1-4).
What does this imply in God?
It implies that God is not a being like any other being which is this or that determined being; for He is in the true sense of the word most transcendental and most absolute; He is Very Being (III. 4).
Is God perfect?
Yes, God is perfect, for He lacks nothing (IV. 1).
Is God good?
Yes, God is Very Goodness; for He is the beginning and the end of all love (VI.).
Is God infinite?
Yes, God is infinite, for He has no limits (VII. 1).
Is God everywhere?
Yes, God is everywhere, for all that is, is in Him and through Him (VIII.).
Is God unchangeable?
Yes, God is unchangeable because possessing all things He can acquire nothing (IX.).
Is God eternal?
Yes, God is eternal because in Him there is no succession (X.).
Are there several Gods?
No, there is only one God (XI.).
(B)
Why are these divers attributes affirmed of God?
Because if He had them not, He would not be God.
How do you prove that if God did not have these attributes He would no longer be God?
Because God would no longer be God if He were not He who exists of Himself. But He who exists of Himself must be perfect, since He contains all in Himself; and if He is perfect He is good of necessity. He must be infinite, for if not something or other could act on Him, and thereby limit Him; and, if He is infinite, He must be everywhere. He must be unchangeable, for if not there would be something whereof He had need, and if He is unchangeable He is Eternal, since time implies sucession which involves change. On the other hand, since He is infinitely perfect He can be only one; for two things infinitely perfect are absolutely impossible, since there would be nought in one whereby it was distinguished from the other (III.-XI.).
(C)
Can we see God in this life?
No, we cannot see God in this life, the obstacle being our mortal body (XII. 11).
Can we see God in heaven?
We can see God in heaven with the eyes of the glorified soul (XII. 1-10).
How can we know God in this life?
We can know God in this life by reason and by faith (XII. 12, 13).
What is meant by knowing God in this life by our reason?
It is to know God through the creatures He has made (XII. 12).
What is it to know Him in this life by faith?
It is to know God by what He has told us Himself about Himself (XII. 13).
Of these two kinds of knowledge that we can have of God which is the more perfect?
Without doubt, the more perfect is the knowledge we have of Him by faith. For by it we see God in a light wherein the eye of reason fails; moreover, even though there are shadows and sometimes an impenetrable darkness for us here below, nevertheless the light of faith is none other than the dawn of heaven's vision which is to be our happiness through all eternity (XII. 13).
(D)
When we speak of God, or endeavour to express our thought concerning Him, have the words we use a correct meaning?
Most certainly: for these words, although used primarily to designate the perfections in a creature, can be transferred to designate what in God corresponds to these very perfections (XIII. 1-4).
When applied to God and to creatures, have these word the same meaning or one wholly different?
When applied to God they have the same meaning but in a superlative degree, that is, when used to designate perfections in creatures in the fulness of their meaning they truly signify these perfections: whereas when use to designate the divine perfections, or whatever is attributed to God, if all that they tell is verily in God they do not tell fully the perfections they express in God (XIII. 5)
Then whatever we may tell of God, and however exalted be our expressions concerning Him, for us God ever remains unutterable?
Yes; but in this life we cannot do anything more salutary, more perfect, and more noble than speak of Him and of all that concerns Him even though our thoughts fall short of Him and our speech fail (XIII. 6-12).