第66章 Lecture XVIII(4)

When one views the world with no definite theological bias one way or the other, one sees that order and disorder, as we now recognize them, are purely human inventions. We are interested in certain types of arrangement, useful, aesthetic, or moral--so interested that whenever we find them realized, the fact emphatically rivets our attention. The result is that we work over the contents of the world selectively. It is overflowing with disorderly arrangements from our point of view, but order is the only thing we care for and look at, and by choosing, one can always find some sort of orderly arrangement in the midst of any chaos. If I should throw down a thousand beans at random upon a table, I could doubtless, by eliminating a sufficient number of them, leave the rest in almost any geometrical pattern you might propose to me, and you might then say that that pattern was the thing prefigured beforehand, and that the other beans were mere irrelevance and packing material. Our dealings with Nature are just like this. She is a vast plenum in which our attention draws capricious lines in innumerable directions. We count and name whatever lies upon the special lines we trace, whilst the other things and the untraced lines are neither named nor counted. There are in reality infinitely more things "unadapted" to each other in this world than there are things "adapted"; infinitely more things with irregular relations than with regular relations between them. But we look for the regular kind of thing exclusively, and ingeniously discover and preserve it in our memory. It accumulates with other regular kinds, until the collection of them fills our encyclopaedias. Yet all the while between and around them lies an infinite anonymous chaos of objects that no one ever thought of together, of relations that never yet attracted our attention.

The facts of order from which the physico-theological argument starts are thus easily susceptible of interpretation as arbitrary human products. So long as this is the case, although of course no argument against God follows, it follows that the argument for him will fail to constitute a knockdown proof of his existence.

It will be convincing only to those who on other grounds believe in him already.

If philosophy can do so little to establish God's existence, how stands it with her efforts to define his attributes? It is worth while to look at the attempts of systematic theology in this direction.

Since God is First Cause, this science of sciences says, he differs from all his creatures in possessing existence a se.

From this "a-se-ity" on God's part, theology deduces by mere logic most of his other perfections. For instance, he must be both NECESSARY and ABSOLUTE, cannot not be, and cannot in any way be determined by anything else. This makes Him absolutely unlimited from without, and unlimited also from within; for limitation is non-being; and God is being itself. This unlimitedness makes God infinitely perfect. Moreover, God is ONE, and ONLY, for the infinitely perfect can admit no peer. He is SPIRITUAL, for were He composed of physical parts, some other power would have to combine them into the total, and his aseity would thus be contradicted. He is therefore both simple and non-physical in nature. He is SIMPLE METAPHYSICALLY also, that is to say, his nature and his existence cannot be distinct, as they are in finite substances which share their formal natures with one another, and are individual only in their material aspect. Since God is one and only, his essentia and his esse must be given at one stroke. This excludes from his being all those distinctions, so familiar in the world of finite things, between potentiality and actuality, substance and accidents, being and activity, existence and attributes. We can talk, it is true, of God's powers, acts, and attributes, but these discriminations are only "virtual," and made from the human point of view. In God all these points of view fall into an absolute identity of being.

This absence of all potentiality in God obliges Him to be IMMUTABLE. He is actuality, through and through. Were there anything potential about Him, He would either lose or gain by its actualization, and either loss or gain would contradict his perfection. He cannot, therefore, change. Furthermore, He is IMMENSE, BOUNDLESS; for could He be outlined in space, He would be composite, and this would contradict his indivisibility. He is therefore OMNIPRESENT, indivisibly there, at every point of space. He is similarly wholly present at every point of time--in other words ETERNAL. For if He began in time, He would need a prior cause, and that would contradict his aseity. If He ended it would contradict his necessity. If He went through any succession, it would contradict his immutability.

He has INTELLIGENCE and WILL and every other creature- perfection, for we have them, and effectus nequit superare causam. In Him, however, they are absolutely and eternally in act, and their OBJECT, since God can be bounded by naught that is external, can primarily be nothing else than God himself. He knows himself, then, in one eternal indivisible act, and wills himself with an infinite self-pleasure.[295] Since He must of logical necessity thus love and will himself, He cannot be called "free" ad intra, with the freedom of contrarieties that characterizes finite creatures. Ad extra, however, or with respect to his creation, God is free. He cannot NEED to create, being perfect in being and in happiness already. He WILLS to create, then, by an absolute freedom.

[295] For the scholastics the facultas appetendi embraces feeling, desire, and will.