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No Photos 30th Sep 2016
Wisdom would admit of successive

Being thus a substance endowed with intellect and will and freedom, God is a PERSON; and aLIVING person also, for He is both object and subject of his own activity, and to be thisdistinguishes the living from the lifeless. He is thus absolutely SELF-SUFFICIENT: his SELFKNOWLEDGEand SELF-LOVE are both of them infinite and adequate, and need no extraneousconditions to perfect them.

He is OMNISCIENT, for in knowing himself as Cause He knows all creature things and eventsby implication. His knowledge is previsive, for He is present to all time. Even our free acts areknown beforehand to Him, for otherwise his  moments ofenrichment, and this would contradict his immutability. He is OMNIPOTENT for everything thatdoes not involve logical contradiction. He can make BEING --in other words his power includesCREATION. If what He creates were made of his own substance, it would have to be infinite inessence, as that substance is; but it is finite; so it must be non-divine in substance. If it were madeof a substance, an eternally existing matter, for example, which God found there to his hand, and towhich He simply gave its form, that would contradict God's definition as First Cause, and makeHim a mere mover of something caused already. The things he creates, then, He creates ex nihilo,and gives them absolute being as so many finite substances additional to himself. The forms whichhe imprints upon them have their prototypes in his ideas. But as in God there is no such thing asmultiplicity, and as these ideas for us are manifold, we must distinguish the ideas as they are inGod and the way in which our minds externally imitate them. We must attribute them to Him onlyin a TERMINATIVE sense, as differing aspects, from the finite point of view, of his uniqueessence.

God of course is holy, good, and just. He can do no evil, for He is positive being's fullness, andevil is negation. It is true that He has created physical evil in places, but only as a means of widergood, for bonum totius praeeminet bonum partis.

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