Essence and Attributes
Transcendentally one, absolutely free from composition, the Divine Being is not, and may not be conceived as, a fundamental substrate in which qualities or any other modal indeterminations inhere. The reality to which the various attributes are ascribed is one and indivisible.
"Quae justitia," says St. Augustine, "ipsa bonitas; quae bonitas, ipsa beatitudo." ("What is just, that is good; what is good, that is beautiful")
In this respect, the relation of the attributes to the Divine nature might be illustrated by the various reflections of one and the same object from a concave, a convex, and a plane mirror. Nevertheless, to systematize the idea of God, and to draw out the rich content of the knowledge resulting from the proofs of God's existence, some primary attribute may he chosen is representing one aspect of the Divine perfection from which the others may be rigorously deduced. Then arises a logical scheme in which the derivative attributes, or perfections stand towards one another in a relation somewhat similar to that of the essence and the various properties and qualities in a material substance. In this arrangement the primary perfection is termed the metaphysical essence, the others are called attributes. The essence, too, may be regarded as that characteristic which, above all others, distinguishes the Deity from everything else. Upon the question, which attribute is to be considered primary, opinions differ. Many eminent theologians favour the conception of pure actuality (Actus Purus), from which simplicity and infinity are directly deduced. Most modern authors fix on aseity (Aseitas; a = "from" se = "himself"), or self-existence; for the reason that, while all other existences are derived from, and depend on, God, He possesses in Himself, absolutely and independently, the entire reason of His uncaused infinite Being. In this, the most profound and cornprehensive distinction between the Divinity and everything else, all other distinctions are implicitly expressed. Whether, and in what way, the distinctions between the attributes and the metaphysical essence, and among the attributes themselves have an ontological basis in the Divine nature itself was subject, which divided Nominalists and Realists, Thomists and Scotists, in the age of Scholasticism (cf. Vacant, Dict. de théol. cathol., I, 2230–34).
Read more about this topic: Catholic Concept Of The Divine
Famous quotes containing the words essence and/or attributes:
“When we understand that man is the only animal who must create meaning, who must open a wedge into neutral nature, we already understand the essence of love. Love is the problem of an animal who must find life, create a dialogue with nature in order to experience his own being.”
—Ernest Becker (1924–1974)
“Why does not the kitten betray some of the attributes common to the adult puss? A puppy is but a dog, plus high spirits, and minus common sense. We never hear our friends say they love puppies, but cannot bear dogs. A kitten is a thing apart; and many people who lack the discriminating enthusiasm for cats, who regard these beautiful beasts with aversion and mistrust, are won over easily, and cajoled out of their prejudices, by the deceitful wiles of kittenhood.”
—Agnes Repplier (1858–1950)