Wisdom

(30) 72 CLARKE S opinion Post Date: Sun, 3 Aug 2008 2:04:57 +0000
But Leibnitz insists so strongly on this charge that it is plain that he had very great objections to this word. 71 Whatever tends to confound God with nature, or to place him in constant communication with it, otherwise than by pure acts of intellect and will, places us on a very slippery declivity, where we can hardly help being precipi tated to the bottom, and at this bottom is pantheism, which is but a phasis of atheism. (30) 72 CLARKE S opinion is very similar to that of Fendon, who in his Treatise on the existence and attributes of God, ex plains immensity in a very surprising manner.

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Since he has all being Post Date: Sun, 3 Aug 2008 2:19:50 +0000
He says : " After considering the eternity and immutability of God, which are the same thing, I ought to examine his immen sity. Since he is by himself, he is sovereignly, and since he is sovereignly, he has all being in himself. Since he has all being in himself, he has without doubt extension ; ex tension is a manner of being, of which I have an idea.

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" To a certain extent Post Date: Sun, 3 Aug 2008 2:32:51 +0000
I have already seen that my ideas upon the essence of things, are real degrees of being, which actually exist in God, and are possible out of him, because he can produce them. Therefore, extension is in him ; he can produce it outside of himself, only because it is contained in the fulness of his being." To a certain extent the words of Fenelon may be ex plained in a sense which most theologians would not reject.

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Those of the second class Post Date: Sun, 3 Aug 2008 2:45:28 +0000
They distinguish two classes of perfections ; those which in volve no imperfection ; such as wisdom, holiness, and jus tice ; and those which involve imperfection, as, for ex ample, all which belong to bodies, extension, form, etc. "The former, which are also called perfections simpliciter, are in God formaliter ; that is to say, just as they are, because their nature involves no kind of imperfection, and, there fore, in God, they do not diminish nor tarnish his infinite perfection. Those of the second class, which are called perfections secundum quid, are in God not formaliter ; for the imperfection which they involve is repugnant to his in- finite perfection, but virtualiter or eminenter ; that is to say, that all the perfection, all the being which they contain is in God, who is infinite perfection, infinite being ; and God can produce them exteriorly by his creative omnipotence.

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Among these perfections secundum quid Post Date: Sun, 3 Aug 2008 3:04:36 +0000
But in so far as they pre-exist in an infinite being, they are freed from all limitation and imperfection, and identi fied with the infinite essence, and have a mode of being far superior to what they are in reality. This is expressed by the term eminenter. Among these perfections secundum quid, extension.

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Whence, then," he adds Post Date: Sun, 3 Aug 2008 3:23:50 +0000
has always been numbered." 73 If the illustrious Archbishop of Cambrai had held to this sense, we should have nothing to say in relation to his doctrine, but the words which follow seem to show that he inclined to the opinion of those who maintain that space is the immensity of God. Whence, then," he adds, "is it that I do not call him extended and corpoieal ? It is because there is an extreme difference, as I hav o already remarked, between attributing to God all that is positive in extension, and attributing to him extension with a limit or negation.

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From this it would seem Post Date: Sun, 3 Aug 2008 3:40:50 +0000
He that supposes extension without limits changes extension into immensity; he who supposes extension with limits, makes a corporeal na ture." From these words it might be believed that Fenelon did not distinguish the two modes of being of extension as theologians do ; but he gives to God all that is positive in extension, though he gives it to him without limit. From this it would seem to follow that God is really extended, although his extension is infinite.

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That which is extended Post Date: Sun, 3 Aug 2008 3:57:56 +0000
With all the respect due to the illustrious shade of one of the greatest orna ments of the Catholic Church, and one of the greatest men of modern times, I must say that such an opinion does not seem to me to be sustainable. A God really extended though with an infinite extension is not God. That which is extended is essentially composite; God is essentially simple.

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He says : " Post Date: Sun, 3 Aug 2008 4:09:14 +0000
Therefore, God and extension are contradictory. 74 But let us hear the illustrious prelate continue the explanation and defence of his opinion. He says : " From the moment that you place no limit to extension, you take from it figure, divisibility, motion, and impenetrability ; figure, because this is only a mode of limiting by sur faces ; divisibility, because, as we have seen, that which is infinite cannot be diminished, therefore, it cannot be di vided, and consequently, it is not composite and divisible; motion, because, if you suppose a whole, which has no parts nor limits, it cannot move beyond its place, because there can be no place beyond the true infinite ; neither can it change the arrangement and situation of its parts, because it has no parts of which it is composed ; impenetrability, in fine, because impenetrability can only be conceived by con ceiving two limited bodies, one of which is not the other, and cannot occupy the same space as the other.

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From this passage it Post Date: Sun, 3 Aug 2008 4:25:44 +0000
There are no two such bodies in infinite and indivisible extension; therefore there is no impenetrability in this, extension. These principles established, it follows that all that is posi tive in extension is in God, although God has no figure, is not movable, divisible, or impenetrable, and Consequently is not palpable, nor measurable. From this passage it is very evident that Fenelon was far from imagining a composite God, a God with parts.

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