The ATTRIBUTES of GOD If it is accepted that GOD must exist out of necessity, to bring forth all things (since a thing cannot originate from nothing), then it is reasonable to deduce that GOD has always existed, and has created all things and sustains them in one form or another. Therefore GOD is eternal. If HE were not, there would be a “time” when HE did not exist—and this is contrary to an eternal being. Similarly, GOD must be infinite, for an eternal being who has no beginning or no end, but is being itself could not be finite in nature. If we concede that GOD is eternal and infinite in nature, HE must necessarily be absolutely perfect in every way (imaginable and unimaginable)—for it is contrary to reason to say that an infinite being can at the same time choose to be finite and imperfect. If GOD is absolutely perfect in HIMSELF, then HE is at the same time immutable (i.e., cannot change), as the “ability” to change implies a defect or deficiency, where GOD could be “more” or “less” in one of HIS attributes. Similarly, GOD must be absolutely “simple”, or of one nature or essence, for if HE consisted of “parts”, these parts would depend on antecedent causes to exist, and as we have shown, GOD is the uncaused first cause to everything. GOD in no way is contingent upon anything for HE is absolute being, reality, perfection, immutability, and infinitude. While it is possible to use similar reasoning to intuit other attributes of GOD, we will simply note here that GOD is omnipotent (3) (all powerful), as reflected in the creation of the universe; omniscient (4) (all knowing), as reflected in the nature of man (able to reason, know, understand, and will); and orders all things rightly (as the history of the universe shows, which had a beginning, and continues to unfold following a particular order and structure). GOD is also absolute veracity or truth, because in HIS being, HE is reality itself—perfect in all ways. It would be imperfect and ungodly to deny that which is real. Similarly, GOD is absolute benignity or goodness, because HE exists, and HIS essence and actions lack nothing proper or perfect in themselves. Consequently, GOD is absolutely beautiful. While we cannot see this beauty in our natural state as GOD’s nature is above ours, and thus invisible to our eyes, we can see reflections of HIS beauty in what he has created (5). If GOD is all powerful and all good, why is there evil in the world? This is probably one of the strongest arguments in today’s culture against an all-powerful, all-loving, all-good GOD—for there is truly great evil and ugliness in the world. One argument for why evil exists is that it is a necessary consequence of free will which all rational, but finite beings enjoy—for if there wasn’t the possibility to choose between one thing or another, then it could not be said that a rational creature was truly free to choose. The creature would simply be subject to its own sensitive appetites (i.e., pertaining only to bodily existence), or a computer program executing a set of commands it was programmed to do. “Well”, the skeptic retorts, “if GOD is so perfect and good, and HE HIMSELF never errs, why didn’t HE create rational creatures (albeit finite), that are already perfect at the moment of their creation, so that they would see the depravity of choosing evil, and thus never choose to commit evil in the first place?” A good question indeed. The Christian may respond in kind, “I, of finite knowledge do not presume to know the designs of almighty GOD to a perfect degree, for if I did, I would be like HIM (although that is my hope). However, as GOD has ordered all things rightly and sustains the existence of HIS rational creatures, it seems fitting that GOD should only bestow that perfection of which you speak should that creature ‘merit’ such perfection in thought, word, or deed. How else would one ‘merit’ if one did not choose to think, speak, or act rightly? If GOD be not a patient rewarder (6), HE denies HIMSELF the opportunity to exercise HIS liberality, mercy, and justice on me, a poor creature.” FOOTNOTES 3) God is called omnipotent because He can do all things that are possible absolutely;… Therefore, everything that does not imply a contradiction in terms, is numbered amongst those possible things, in respect of which God is called omnipotent: whereas whatever implies contradiction does not come within the scope of divine omnipotence, because it cannot have the aspect of possibility. Hence it is better to say that such things cannot be done, than that God cannot do them. St. Thomas Aquinas; Summa Theologica, First part, Question 25, Article 3. 4) God knows not only things actual but also things possible to Himself or to created things … by the knowledge of vision… simultaneously, and not successively… St. Thomas Aquinas; Summa Theologica, First part, Question 14, Article 12. 5) But all men are vain, in whom there is not the knowledge of God: and who by these good things that are seen, could not understand him that is, neither by attending to the works have acknowledged who was the workman: But have imagined either the fire, or the wind, or the swift air, or the circle of the stars, or the great water, or the sun and moon, to be the gods that rule the world. With whose beauty, if they, being delighted, took them to be gods: let them know how much the Lord of them is more beautiful than they: for the first author of beauty made all those things. Or if they admired their power and their effects, let them understand by them, that he that made them, is mightier than they: For by the greatness of the beauty, and of the creature, the creator of them may be seen, so as to be known thereby. WISDOM 13:1-5, Douay Rheims Bible. 6) Cf. SIRACH 5:4 Say not: I have sinned, and what harm hath befallen me? for the most High is a patient rewarder, Douay Rheims Bible.
Posted on: Thu, 27 Jun 2013 22:10:11 +0000
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