This resolution shall cover—

• the infinity,
• unity or unicity, and
• the simplicity

of God; and

• the nature of the Divine personality.

Infinity of God

God is unlimited in every kind of perfection; every conceivable perfection belongs to Him in the highest conceivable way. God is incomprehensibly infinite.

God is so infinitely perfect.

Being the sole self-existent Being, He is unlimited and uncaused.

God possesses the perfections of being as truth, goodness, intelligence, wisdom, justice and holiness. He is infinitely good, intelligent, wise, just, and holy.

Man's knowledge of the Infinite is inadequate, and necessarily so since his mind is only finite. Yet his grasp of the Infinite may be knowable.

Unity or unicity of God

There is only one Infinite being, only one God.

Simplicity of God

God is a simple being or substance excluding every kind of composition, physical or metaphysical.

Divine personality.

God is a personal being; He is intelligent and free and distinct from the created universe. His personality is one of perfection.

God is the First Cause of human personality.

God exists in the Trinity, three Divine Persons of Himself.

This, the Trinity, can be known only by revelation.

Through Faith

The creeds begin with a profession of faith in the one true God, Who is the Creator and Lord of heaven and earth, and is also (according to the Holy Convention), omnipotent, eternal, immense, incomprehensible, infinite in intellect and will and in every perfection. The Divine nature is infinitely perfect; God is the infinitely perfect Being.

The term "Being" is applied analogically, not identically or univocally, as to created creatures, when applied to God.

Eternity.

God is eternal: in essence, life, and action He is altogether beyond temporal limits and relations. He was, is, and is to come.

The eternity of God is a corollary from His self-existence and infinity.

(John 8:58), (Revelation 1:4).

Immensity and ubiquity, or omnipresence.

Divine immensity means

• that God is necessarily present everywhere in space as the immanent cause and sustainer of creatures, and
• that He transcends the limitations of actual and possible space, and cannot be circumscribed or measured or divided by any spatial relations.

Hebrews 1:3 and 4:12-13, Acts 17:24-28, Ephesians 1:23; Colossians 1:16-17, Psalm 139:7-12 Job 12:10.

Immutability.

The Divine nature is essentially immutable, or incapable of any internal change. In God there is no change, nor shadow of alteration (James 1:17).

Divine Attributes.

The reality to the various attributes ascribed is one and indivisible.

The negative attributes are simplicity, infinity, immutability. The chief positive attributes are unity, truth, goodness, beauty, omnipotence omnipresence, intellect and will, personality.

Divine Knowledge.

(a) Description of the Divine Knowledge

God is omniscient or possesses the most perfect knowledge of all things.

This follows from His infinite perfection.

He—

• knows and comprehends Himself fully and adequately, and
• knows all created objects and comprehends their finite and contingent mode of being.

(b) Distinctions in the Divine Knowledge

God knows infallibly and from eternity what a certain man in the exercise of free will, will do or actually does in any given circumstances, and what he might or would actually have done in different circumstances.

God's knowledge of future free acts is not dependent and consequent upon decrees of His will, but in its character is hypothetical knowledge or is antecedent to them.

The divine will.

In the case of God it is evident that His own infinite goodness is the primary and necessary object of His will, created goodness being but a secondary and contingent object.

Intellect and will (providence, predestination, and reprobation).

Providence is the scheme in the Divine mind by which all things treated are ordered and guided efficiently to a common end or purpose.

Predestination is the foreknowledge on the part of God of those who will de facto be saved and the preparation and bestowal of the means by which salvation is obtained, while reprobation is the foreknowledge of those who will de facto be damned and the permission of this eventuality by God.

On predestination in execution, it is not entirely gratuitous, but in the case of adults depends partly on the free mercy of God and partly on human cooperation; the actual bestowal of glory is at least partly a reward of true merit.

On predestination in intention and in the adequate sense, it is gratuitous; so understood it includes the first grace which cannot be merited by man.

On predestination in intention and in the inadequate sense, i.e. to glory in abstraction from grace, it is gratuitous, i.e. God first destines a man to glory antecedently to any foreseen merits, and consequently upon this decrees to give the efficacious grace by which it is obtained. Predestination to grace is the result of an entirely gratuitous predestination to glory, and with this is combined for those not included in the decree of election what is known as a negative reprobation.

On reprobation, God foresees from eternity and permits the final defection of some, but the decree of His will destining them to eternal damnation is not antecedent to but consequent upon foreknowledge of their sin and their death in the state of sin (2 Peter 3:9). This is a simple corollary from Divine omniscience and supremacy.