三、神性的“存在”与“显现”皆在自身内
21# 神性的存在，是在自身内的存在，同时也是在自身内的显现。
雅威上帝是在自身内的存在，因为祂是：是者[ “是者”（Sum）：即上帝在《出埃及记》3:14中所启示的“我是那我是”（Ego sum qui sum），意为“我是自有者” ]，自性[ 译自拉丁文 Ipsum（“那本身”），指上帝的存在源于自身、不依赖外物。佛教术语中亦有“自性”（梵文 Svabhāva），指事物的内在本质。大乘佛法以“无自性”阐释万法皆空，而本书以上帝为独一的“自性”，二者恰可形成关于“存在”的深度对话与对照 ]，独一[ “独一”（Unicum）：指除上帝以外，再无别的神 ]，原初[ “原初”（Primum）：指上帝是万有的源头与开端 ]——从亘古到永远，万物从祂获得存在，方得成为实有。因此，祂必然是初与终、首先与末后、阿拉法与俄梅戛。
不能说祂的存在由自己而出，因为“由自己而来”暗含先后次序，进而暗含时间维度——而时间不适用于无限者，也就是那被称为“永恒”的。不仅如此，“由自己而来”还暗含着另有一位上帝：就是那在自身内的上帝，亦即由上帝所出的上帝；或是暗含上帝是自我生成的。若如此，祂便不是非受造的，也不是无限的，因为祂将由自己或由他者来限定自身。
上帝既是在自身内的存在，便也是在自身内的爱、在自身内的智慧、在自身内的生命。祂就是那本源本身——万物由祂而出，也归于祂，方得成为实有。
上帝是在自身内的生命，并因此而为上帝。这一点，可从主在约翰福音中的话语（约5:26）以及以赛亚书中的经文得见。以赛亚书有言：“我——雅威是创造万物的，是独自铺张诸天、铺开大地的”（赛44:24）；又说祂是独一的上帝，除祂以外再没有上帝（赛45:14-15、21-22；何13:4）。
上帝不仅是在自身内的存在，亦是在自身内的显现。因为存在若不显现，便等同虚无；同理，显现若不源于存在，亦是如此。二者相即不离，有其一必有其二。实体与形式的关系也是如此：无形式的实体无可言说，因它没有属性，自身便是虚无。
此处之所以使用“存在”和“显现”[ Esse et Essentiam ]，而非“本质”和“实存”[ Essentia et Existentia ]，是为了将“存在”与“本质”相区分，进而将“显现”与“实存”相区分，其分别如同先后次序，而先在者比后在者更具普遍性。无限与永恒属于神性的存在；神性之爱与神性智慧则属于神性的本质与实存，又借着二者彰显为全能、全知与无所不在——这些议题将在相应章节依次论述。
21# （3）神性存在就是存在本身，同时也是出现或显现本身（Existere 或Manifestation）。耶和华神是存在自身，因为祂是自有的，独一的，首先的，从永恒直到永恒，一切事物的源头，也就是说，没有祂，一切事物都不可能存在。祂只以这种方式而是始和终，是首先的和末后的，是阿拉法和俄梅戛。不能说祂的存在来自它自身，因为“来自它自身”这个短语预设了某种在先之物，因而预设了时间；而时间不适用于被称为来自永恒的无限；它还预设了本身为神的另一位神，因而预设了来自神的神，或形成自己的神；在这种情况下，祂既不是非受造的，也不是无限的，因为这样祂要么从祂自己那里，要么从别人那里而使自己成为有限的。从神是存在本身这个事实可推知，祂是爱本身，智慧本身和生命本身，祂是自我或自身，一切事物的源头，每个事物若要存在，或成为某种事物，就必与祂有关。神是生命本身，因而是神，这一点从主在约翰福音（5:26）和以赛亚书中的话明显看出来：
我耶和华是创造万物的，是独自铺张诸天，铺开大地的。（以赛亚书44:24）
以赛亚书：
唯独祂是神，除祂以外再没有神。（以赛亚书45:14，15，21，22; 何西阿书13:4）
神不仅是存在本身，还是出现或显现本身，因为没有出现的存在什么都不是，同样，出现若不来自存在，也什么都不是。因此，在这一个所在之处，那一个必存在，或说这一个意味着那一个。这同样适用于实质和形式。除非实质也是形式，否则没有什么东西可以论及它，因为它若没有任何品质，本身什么都不是。此处使用了存在和出现这些术语，没有使用本质和出现，因为必须区分存在和本质，从而区分显现（existere，或实存）和出现（existence），就像区分在先的和在后的一样，在先之物比在后之物更普遍。无限和永恒这两个术语适用于神性存在；而神性之爱和神性智慧适用于神性本质和出现，全能和全在则通过这两者适用于神性本质和出现，这些将按顺序来论述。
21. 3. The underlying divine reality is intrinsic reality, and is also an intrinsic capacity to become manifest. Jehovah God is intrinsic reality because from eternity to eternity he is the I Am, the Absolute, and the first and only thing from which comes everything that exists and to which everything owes its existence. Because of this and nothing else he is the Beginning and the End, the First and the Last, and the Alpha and the Omega.
One cannot say that his underlying reality comes from himself, because coming from himself implies before and after, and therefore time, and time cannot apply to the infinite underlying reality that is described as existing from eternity. Coming from also either implies another god who is the real god, and then you have a god from a god; or it implies that God formed himself. In either case God would not be uncreated or infinite, because he would have boundaries and limitations that were imposed either by himself or by some other god.
From the fact that God is the intrinsic underlying reality, it follows that God is love in itself, wisdom in itself, and life in itself. It also follows that God is the Absolute from which all things come and to which all things are connected so that they may exist. God is God because he is life in itself, as the Lord's words in John 5:26 make clear. Likewise in Isaiah: "I, Jehovah, am the maker of all things. I alone stretch out the heavens. I extend the earth by myself"(Isaiah 44:24); and he alone is God, and there is no God except him (Isaiah 45:14, 21; see also Hosea 13:4).
God is not only the intrinsic underlying reality but is also an intrinsic capacity to become manifest. For unless the underlying reality is capable of manifesting, it is nothing. It is equally true that the capacity to become manifest is nothing without the underlying reality. Neither one can exist without the other. The same is true for substance unless it takes a form. A substance without a form has no properties or attributes, and something that has no quality is in fact nothing.
I speak specifically here of underlying reality and capacity to become manifest, not of essence and actual manifestation, because the relationship between underlying reality and essence is the relationship between something that comes before and something that comes afterward; the same goes for the capacity to become manifest and actual manifestation. What comes before is more universal than what comes afterward. The underlying divine reality has the attributes of infinity and eternity, but the divine essence and manifestation have the attributes of divine love and divine wisdom, and through them, omnipotence and omnipresence, which I will get to when it is their turn.
21. (iii) THE DIVINE BEING IS BEING (ESSE) IN ITSELF, AND AT THE SAME TIME COMING-INTO-BEING (EXISTERE) IN ITSELF.
Jehovah God is Being in itself, because He is I am, the very, sole and prime source, from eternity to eternity, of everything in existence, which allows it to exist. In this and no other sense He is the Beginning and the End, the First and the Last, Alpha and Omega. One cannot say that His Being is from itself, because 'out of itself' presupposes what is earlier and thus time; but time is inconsistent with the Infinite, which is said to be 'from eternity'. It also presupposes another God, who is God in Himself, and thus God originating from God; in other words, that God formed Himself, so that He could not be uncreated or infinite, because in this case He would have distinguished Himself either from Himself or from another.
It follows from the fact that God is Being in itself that He is Love in itself, Wisdom in itself and Life in itself, and that it is He who is the source of everything, who is the point of reference of everything, if it is to exist. it is clear from the Lord's words in John (John 5:26) that God is Life in itself and thus God; and in Isaiah:
I, Jehovah, make all things, I alone spread out the heavens and stretch out the earth by Myself, Isaiah 44:24.
and that He is the only God and there is no God beside Him (Isaiah 45:14-15, 21-22; Hosea 13:4).
[2] The reason why God is not only Being in itself, but also Coming-into-Being in itself is that unless Being comes into being it does not exist; and likewise Coming-into-Being can only arise from Being. Therefore the one supposes the other. In the same way form cannot exist without substance; nothing can be predicated of substance unless it has form, and what is devoid of qualities is in itself nothing. The terms Being (Esse) and Coming-into-Being (Existere) are used here, not Essence and Existence, because a distinction should be made between Being and Essence, and therefore between Coming-into-Being and Existence, similar to that between prior and posterior, and what is prior is more universal than what is posterior. Infinity and eternity are applicable to the Divine Being, but the Divine Love and the Divine Wisdom and through them both omnipotence and omnipresence are applicable to the Divine Essence and Existence. These subjects will be discussed in their proper place.
21. (3) The Divine Esse is at once Esse [Being] in itself and Existere [Manifestation] in itself. Jehovah God is Esse in itself, because He is the I Am, the Only, and the First, from eternity to eternity, the source of everything that is, without whom it could not be. In this way and not otherwise He is the Beginning and the End, the First and the Last, the Alpha and Omega. It cannot be said that His Esse is from Itself, because the expression from itself implies something prior, and therefore time; and time is not applicable to the Infinite, which is called infinite from eternity; it also implies another God who is God in Himself, thus it implies God from God, or that God formed Himself; in which case He would neither be uncreate nor infinite, for He would thus have made Himself finite, either from Himself or from another. From the fact that God is Esse in itself it follows that He is Love in itself, Wisdom in itself, and Life in itself, and that He is the Itself, the source of all things, to which each thing must have relation in order to be anything. That God is God because He is Life in itself is evident from the Lord's words in John (5:26) and in Isaiah:
I am Jehovah that maketh all things; that spreadeth forth the heavens alone that stretcheth forth the earth by Myself (44:24)
and that He alone is God, and beside Him there is no God (Isa.45:14-15, 45:21-22; Hosea 13:4). God is not only Esse [Being] in itself, but also Existere [Manifestation] in itself, because Esse without Existere is nothing, equally so Existere unless it is from Esse; therefore where the one is the other must needs be. The same is true of substance and form. Unless a substance is also a form nothing can be predicated of it, and for the reason that having no quality it is in itself nothing. The terms esse and existere are here used, and not essence and existence, because a distinction must be made between esse and essence, and between existere and existence, like that between the prior and the posterior, the prior being more universal than the posterior. To the Divine Esse infinity and eternity are applicable; while to the Divine Essence and Existence, Divine love and wisdom are applicable, and through these two omnipotence and omnipresence, which will be considered in their order.
21. (3) THE DIVINE BEING (Esse) IS BEING IN ITSELF, AND AT THE SAME TIME EXISTING (Existere) IN ITSELF.
Jehovah God is Being in itself because He is the I Am, the Self, the only One, and the First, from eternity to eternity, from whom is everything that is, else it would not be. In this way, and not otherwise, is He the Beginning and the End, the First and the Last, the Alpha and the Omega. It cannot he said that His Being is from itself, for this phrase "from itself" supposes what is prior, and postulates time; but time is not applicable to the Infinite, which is said to be "from eternity." It also supposes another God, who is God in Himself, thus a God from God, or that God formed Himself, and so would not be uncreated or infinite, because He thus would have made Himself finite from Himself or from another. Because God is Being in itself it follows that He is Love in itself, Wisdom in itself, and Life in itself; and that He is the Self, from whom all things are, and to whom all things are related that they might have existence. That God is Life in itself, and thus God, is evident from the words of the Lord in John 5:26; and in Isaiah:
"I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself" 44:24; and that He alone is God, and beside Him there is no God, 45:14, 21; Hosea 13:4.
God is not only Being in itself but also Existing in itself, because there is no Being unless it exists, just as there is no Existing apart from Being, for the one implies the other. Similarly there can be no substance unless it is also form, as nothing can be predicated of substance without form, and substance lacking quality is nothing in itself. The reason for using the terms Being and Existing and not Essence and Existence is because a distinction must be made between Being and Essence, and consequently between Existing and Existence, as between prior and posterior, what is prior being more universal than what is posterior. The terms infinity and eternity are applicable to the Divine Being; but to the Divine Essence and Existence, Divine Love and Divine Wisdom are applicable, and through these two omnipotence and omnipresence, and so these will be treated in order.
21. III. QUOD DIVINUM ESSE SIT ESSE IN SE, ET SIMUL EXISTERE IN SE. Quod Jehovah Deus sit Esse in se, est quia est Sum, Ipsum, Unicum et Primum, ab aeterno in aeternum, a quo omne est quod est, ut sit aliquid; ita et non aliter est Principium et Finis, Primus et Ultimus, et Alphah et Omegah: non potest dici, quod sit suum Esse a se, quia HOC EX SE ponit prius et sic tempus, quod non cadit in Infinitum, quod vocatur AB AETERNO, et quoque ponit alium Deum, qui Est Deus in se, ita Deum a Deo, aut quod Deus se Ipsum formaverit, et sic non foret Increatus, nec Infinitus, quia sic se a se vel ex altero finivit. Ex eo, quod Deus sit Esse in se, sequitur quod sit Amor in se, Sapientia in se, ac Vita in se, et quod sit Ipsum, a Quo omnia sunt, et ad quod omnia se referunt, ut sint aliquid; quod Deus sit Vita in se, et sic Deus, 1 constat ex Domini Verbis apud Johannem 5:26. Et apud Esajam, Ego Jehovah facio omnia, expando Coelos Solus, et extendo Terram a Me Ipso, Caput 44:24. Et quod sit Solus Deus, et praeter Ipsum non Deus, Esaias 45:14-15, 21-22; 2 Hoschea 12:4.
[2] Quod Deus non modo sit Esse in se, sed etiam Existere in se, est quia Esse nisi Existat, non est aliquid, pariter Existere nisi sit ex Esse, quare dato uno dabitur alterum; similiter nisi substantia etiam sit forma, de Substantia nisi sit forma, non est aliquid praedicabile, et hoc, quia non habet quale, est in se nihil. Quod hic dicantur Esse et Existere, et non Essentia et Existentia, est quia distinguendum est inter Esse et Essentiam, et inde inter Existere et Existentiam, sicut inter prius et posterius, ac prius est universalius quam posterius; ad Divinum Esse se applicat Infinitas et Aeternitas, at vero ad Divinam Essentiam et Existentiam se applicat Divinus Amor et Divina Sapientia, et per haec duo Omnipotentia et Omnipraesentia, de quibus ideo in suo ordine agetur.
Footnotes:
1. Fortasse: at sic Dominus, sic Rose.
2. Prima editio: Esaias 45:14-15, 20-21