Source of Our Natural Knowledge of God
To correct, as far as possible, the inadequate character of the concepts through which we must formulate our idea of God, the first step is to distinguish created perfection into two kinds, i.e. mixed perfections and pure perfections. A pure perfection is one whose exact concept does not include any note formally expressive of defect or limitation; the content of the idea is entirely positive. The idea of a mixed perfection, on the contrary, formally or directly connotes, along with what is positive in the perfection, some privation or deficiency. Examples of the former are power, truthfulness, will; as an instance of the latter, materiality may be offered. For, though the reality that belongs to matter is, of course, a participatlon of existence and activity, yet the concept of it connotes the imperfections of that kind of existence that is composite and subject to disintegration. Again, personality is a pure perfection; for, as Catholic philosophy teaches, though the finite character of human personality comes into play in the awakening of self-consciousness, yet limitation is not an essential constituent of personality. All terms that stand for pure perfections are predicated analogically of God, and are designated attributes in the wide sense of the word. When terms that signify mixed perfections are predicated of God, the analogy becomes so faint that the locution is a mere metaphor.
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