21.⑶神性存在是存在本身，同时也是彰显本身。耶和华神是存在自身，因为祂是自有，自永恒到永恒，都是万物独一无二的最初源头，没有祂，万物皆不存在。在此而非其它意义上，祂是初、是终，是首先的、是末后的，是阿拉法、是俄梅戛。不可以说祂的存在来自它本身，因为“来自它本身”这样的说法就暗含了某种在先之物，因而暗含了时间；而时间并不适用于被称为来自永恒的无限的无限者；它还暗示另有一位本身是神的神，因而暗示来自神的神，或神形成祂自己；在这种情况下，祂既不是非被造的，也不是无限的，因为这样祂要么通过祂自己，要么通过另一个而使自己成为有限。由神是存在本身的事实可推知，祂是爱本身，智慧本身和生命本身，正是祂是万物的源头，每个事物若要存在，必与祂有关。神之所以是神，是因为祂是生命本身。这从主在约翰福音（5:26）和以赛亚书中的话明显可知：
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）
祂是独一无二的神，除祂之外再没有别神。（以赛亚书45:14，15，21，22；何西阿书13:4）
神不仅是存在本身，还是彰显本身。原因在于，没有彰显的存在什么也不是，同样，彰显若非来自存在什么也不是。因此，一个所在之处，另一个必在。实质和形式也一样。形式没有实质无法存在；实质若没有形式，就无法被赋予任何属性，没有任何属性之物本身什么也不是。在此采用的术语是存在和彰显，而非本质和实体，是因为必须区分存在和彰显，以及本质和实体，就象区分在先者和在后者，在先者比在后者更为普遍。无限和永恒适用于神性存在；而圣爱与圣智，以及经由这二者而来的全能和全在则适用于神性本质和实体。这些主题将在适当地方予以讨论。
21. (3)神性根本是根本自身, 同時是表現自身。
耶和華上帝是根本自身, 因為祂是自有,唯一,首先,由永恆到永恆, 是萬有的源泉, 沒有祂萬物不存。如此, 祂是始,是終, 是首先,是末後, 是阿拉法,是俄梅戛。不可以說祂的根本由自身而來, 因為若說"由自身而來"則含有先後之意, 因而暗含時間的概念。而時間並不適用這無限者, 祂被稱為"永恆而無限"。祂的根本若由自身而來, 也暗示著在上帝自身之中有另一上帝, 因而暗示上帝來自上帝,或者上帝產生上帝。若是這樣, 祂就既不是非被造的,也非無限的, 因為祂會因此使自己有限——要麼由祂自己,要麼由另一位。
從上帝是根本自身的事實, 可引發出祂是仁愛自身(仁之本),智慧自身(智之本),生命自身(生命之本)。祂是萬物源泉, 每個事物的存在必與祂有相連。上帝是生命自身, 可從主的話(約翰福音5:26)看出。還有以賽亞書:我耶和華是創造萬物的, 是獨自鋪張諸天,鋪開大地的(以賽亞書44:24)。還有, 祂獨自是上帝, 除祂以外,再無上帝(以賽亞書45:14-15, 21-22;何西阿書13:4)。上帝不僅是根本自身, 而且是表現自身。因為沒有表現, 根本就什麼也不是。同樣, 若非源自根本, 表現也是虛無。因此兩者相互依存, 缺一不可。實質與形式的關係也是類似。
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