Sect. 64The Infinity of GodThe Infinity of God
I. The Infinite—that is, the endless or limitless—may be conceived under three different aspects, which are thus expressed in the language of the Schoolmen: (1) that than which nothing greater can be conceived (quo nihil majus cogitari potest); (2) that which contains all conceivable greatness or magnitude (quod continet omnem magnitudinem quæ cogitari potest); (3) that which is incomparably and immeasurably greater than anything conceivable (quod est incomparabiliter vel incommensurabiliter majus omnibus aliis quæ cogitari possunt).
II. God was defined by the Vatican Council to be “Infinite in understanding and will and all perfection” (sess. iii., chap. 1). This is to say, (1) God cannot be thought of as greater, better, or more perfect than He is, nor can any other being be conceived greater, better, or more perfect than God; (2) there is no limit to the Divine perfection, because God contains all conceivable perfections, and the fulness of His Being attains the utmost limits of possible being both intensively and extensively, that is, God has every conceivable perfection and every conceivable form and degree of each perfection; and (3) the plenitude of the Divine Being is such that no sum of finite perfections, however great, can either equal or measure it—on the contrary, finite being and its indefinite increase and multiplication are possible only on account of God’s inexhaustible plenitude of Being. The absolute substantial infinity of God evidently implies that He is infinite (1) not only as compared with a certain kind of created beings, but as infinitely transcending all conceivable degrees and kinds of perfection; (2) not only in some one attribute but in all; (3) not only as to the magnitude or multitude of the objects of His activity, but also as to the perfection of His Essence and activity, Intellect, and Will in themselves.
The Divine Infinity in Substance and perfection may be shown both à posteriori and à priori. Assuming as certain the infinity of certain particular attributes (e.g. omnipotence and omniscience) and their identity with God’s Essence, and with all the other attributes, the infinity in Substance and perfection plainly follows. And à priori, this infinity is contained in the Divine Aseity; no limitation can be in God because no external principle can determine it, nor can it be due to internal incapacity for greater perfection. The infinity of particular attributes is based upon the infinity of the Substance because they are identical with it, and because their infinity is essentially contained in the plenitude of being required by the essence of the substance. Cf. Toletus, in I., q. 7.
Hence we infer: I. The notion of Divine Infinity excludes the possibility of things existing independently outside God, but not of things existing dependently on Him.
2. Things outside the Divine Substance cannot be added to the Divinity so as to produce, either a greater being, or at least a greater aggregate of beings. Hence God plus the universe, is not more than God alone. For the same reason it cannot be said that the Incarnation added being to the Divinity; for the human nature of Christ is only united to the Divine Person inasmuch as God produces it and a Divine Person possesses it.
3. The Divine Infinity does not prevent God’s knowledge, volition, and activity from being extended to objects outside Him (ad extra). Such extension does not imply any real expansion or motion ad extra, but only an ideal intention or direction; much less does it imply an increase from without, as it only bears upon things entirely dependent on God.
III. Absolute Infinity of Substance and perfection is an attribute proper to God alone; no substance, no perfection outside God can be infinite in the strict sense of the term, because infinity is incompatible with dependence. The infinite dignity of God can, it is true, be communicated by hypostatic union to a created nature; but Infinity does not therefore cease to belong to God alone. This communication is effected, not by the production of a new and independent dignity, but by the assumption of a human nature by a Divine Person, Who makes it His own and is adored in it. Spiritual creatures resemble God in the simplicity of their substance; they are also like Him in comparative infinity, inasmuch as they are not limited to the same extent as material creatures, and inasmuch as their intellectual faculties can know all things, even the Divine Infinity, and can embrace in their general conceptions an immense multitude of possible beings. They participate still more in the Divine Infinity by means of grace and glory, whereby they are elevated above all sensible nature, nay, above their own nature, and are enabled to apprehend, if not to comprehend, the Infinite Being of God Himself.
I. The Infinite—that is, the endless or limitless—may be conceived under three different aspects, which are thus expressed in the language of the Schoolmen: (1) that than which nothing greater can be conceived (quo nihil majus cogitari potest); (2) that which contains all conceivable greatness or magnitude (quod continet omnem magnitudinem quæ cogitari potest); (3) that which is incomparably and immeasurably greater than anything conceivable (quod est incomparabiliter vel incommensurabiliter majus omnibus aliis quæ cogitari possunt).
II. God was defined by the Vatican Council to be “Infinite in understanding and will and all perfection” (sess. iii., chap. 1). This is to say, (1) God cannot be thought of as greater, better, or more perfect than He is, nor can any other being be conceived greater, better, or more perfect than God; (2) there is no limit to the Divine perfection, because God contains all conceivable perfections, and the fulness of His Being attains the utmost limits of possible being both intensively and extensively, that is, God has every conceivable perfection and every conceivable form and degree of each perfection; and (3) the plenitude of the Divine Being is such that no sum of finite perfections, however great, can either equal or measure it—on the contrary, finite being and its indefinite increase and multiplication are possible only on account of God’s inexhaustible plenitude of Being. The absolute substantial infinity of God evidently implies that He is infinite (1) not only as compared with a certain kind of created beings, but as infinitely transcending all conceivable degrees and kinds of perfection; (2) not only in some one attribute but in all; (3) not only as to the magnitude or multitude of the objects of His activity, but also as to the perfection of His Essence and activity, Intellect, and Will in themselves.
The Divine Infinity in Substance and perfection may be shown both à posteriori and à priori. Assuming as certain the infinity of certain particular attributes (e.g. omnipotence and omniscience) and their identity with God’s Essence, and with all the other attributes, the infinity in Substance and perfection plainly follows. And à priori, this infinity is contained in the Divine Aseity; no limitation can be in God because no external principle can determine it, nor can it be due to internal incapacity for greater perfection. The infinity of particular attributes is based upon the infinity of the Substance because they are identical with it, and because their infinity is essentially contained in the plenitude of being required by the essence of the substance. Cf. Toletus, in I., q. 7.
Hence we infer: I. The notion of Divine Infinity excludes the possibility of things existing independently outside God, but not of things existing dependently on Him.
2. Things outside the Divine Substance cannot be added to the Divinity so as to produce, either a greater being, or at least a greater aggregate of beings. Hence God plus the universe, is not more than God alone. For the same reason it cannot be said that the Incarnation added being to the Divinity; for the human nature of Christ is only united to the Divine Person inasmuch as God produces it and a Divine Person possesses it.
3. The Divine Infinity does not prevent God’s knowledge, volition, and activity from being extended to objects outside Him (ad extra). Such extension does not imply any real expansion or motion ad extra, but only an ideal intention or direction; much less does it imply an increase from without, as it only bears upon things entirely dependent on God.
III. Absolute Infinity of Substance and perfection is an attribute proper to God alone; no substance, no perfection outside God can be infinite in the strict sense of the term, because infinity is incompatible with dependence. The infinite dignity of God can, it is true, be communicated by hypostatic union to a created nature; but Infinity does not therefore cease to belong to God alone. This communication is effected, not by the production of a new and independent dignity, but by the assumption of a human nature by a Divine Person, Who makes it His own and is adored in it. Spiritual creatures resemble God in the simplicity of their substance; they are also like Him in comparative infinity, inasmuch as they are not limited to the same extent as material creatures, and inasmuch as their intellectual faculties can know all things, even the Divine Infinity, and can embrace in their general conceptions an immense multitude of possible beings. They participate still more in the Divine Infinity by means of grace and glory, whereby they are elevated above all sensible nature, nay, above their own nature, and are enabled to apprehend, if not to comprehend, the Infinite Being of God Himself.
Seção 22% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.