Balancing Nuance and Subtlety in Divine Attribute Analogies
Divine attributes are often described using analogies and metaphors, a practice rooted in the understanding that human language and intellect are limited in comprehending the infinite nature of God [6, 7]. This approach allows for the communication of spiritual truths through comparisons with material things, as human knowledge originates from sensory experience [6].
The use of analogy in describing God is evident in various theological discussions. For instance, the opening of the Epistle to the Hebrews presents God not primarily through essential divine attributes, but through the manifestations of divine love and the revelation of his will for humanity's salvation [1]. This highlights a focus on God's actions and relationships rather than an exhaustive definition of his intrinsic being.
When considering the divine persons, the concept of equality is affirmed, meaning there is no "greater or less" among them [4]. This stands in contrast to views that might suggest a hierarchy or difference in divinity, such as those held by Arians [4]. The distinction of divine persons is understood to be based on relations of origin, which are adapted to the divine nature, much as modes of origin differ across various created things [10].
The concept of "subtlety" also appears in theological discourse, though not always directly in relation to divine attributes themselves. For example, John Gill, in his commentary on Proverbs, suggests that through divine wisdom, individuals of "mean abilities" can gain "serpentine subtlety" and "exquisite knowledge of divine things," surpassing the wisdom of worldly philosophers [3]. This implies a spiritual discernment or astuteness bestowed by divine instruction. In a different context, Thomas Aquinas discusses the "subtlety of the bodies of the blessed," questioning whether a glorified body, due to its subtlety, could occupy the same space as an unglorified body [5]. This illustrates how the term "subtlety" can be applied to created realities in a way that requires careful theological distinction.
The use of analogies and comparisons, while necessary, requires careful handling to avoid misrepresentation or oversimplification. Aquinas argues that it is fitting for Holy Scripture to use metaphors to convey divine and spiritual truths, as this aligns with the human capacity to understand intellectual concepts through sensible objects [6]. However, he also cautions against basing definitions of profound theological concepts, such as the image of God, on "subtleties" that may not have a firm scriptural basis [2]. John Calvin, in his commentary on Genesis, acknowledges that there are aspects in humanity that can refer to the Father, Son, and Spirit, and he accepts distinctions of the soul's faculties. Nevertheless, he prefers a simpler division, more aligned with Scripture, for defining the image of God, rather than relying on overly subtle interpretations [2].
The "mode derived from creatures" is a crucial aspect of how human intellect approaches the knowledge of God [7]. This means that our understanding of God is often shaped by our experience of created things. For instance, when considering any creature, one typically examines its being, its unity, and its operational power [7]. This creature-based approach influences how essential attributes are appropriated to the divine persons [7].
The concept of relation in God necessarily implies a "regard of one to another" and a "real opposition" where there is a real relation [8]. This intricate understanding of divine relations, while subtle, is considered essential for comprehending the distinctions within the Godhead [8]. Similarly, the idea of beauty or comeliness, when applied to God, is understood as resulting from the "concurrence of clarity and due proportion," making God "the cause of the harmony and clarity of the universe" [9]. This analogy draws from human aesthetic experience to describe a divine attribute.
Sources
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 1:1: God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments are exceedingly elevated, and the language, harmony itself! The infinite God is at once produced to view, not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world, by giving a revelation of his will relative to the salvation of mankind, and thus preparing the way, through a long train of years, for the introduction of that most glorious Being, his own Son”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 1:4: To give subtlety to the simple,.... Men of mean abilities, weak capacities, shallow understandings, incautious, credulous, and easily imposed upon: these, by attending to what is herein contained, may arrive to a serpentine subtlety; though they are simple and harmless as doves, may become as wise as serpents; may attain to an exquisite knowledge of divine things and know even more than the wise and sage philosophers among the Gentiles, or any of the Rabbins and masters of Israel; or any of the princes of this world, whose wisdom comes to nought; and become very caut”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Equality and Likeness among the Divine Persons, Art. 1: Article: Whether there is equality in God? I answer that, We must needs admit equality among the divine persons. For, according to the Philosopher (Metaph. x, text 15,16, 17), equality signifies the negation of greater or less. Now we cannot admit anything greater or less in the divine persons; for as Boethius says (De Trin. i): "They must needs admit a difference [namely, of Godhead] who speak of either increase or decrease, as the Arians do, who sunder the Trinity by distinguishing ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Subtlety of the Bodies of the Blessed, Art. 2: Article: Whether by reason of this subtlety a glorified body is able to be in the same place with another body not glorified? I answer that, It cannot be maintained that a glorified body, by reason of its subtlety, is able to be in the same place with another body, unless the obstacle to its being now in the same place with another body be removed by that subtlety. Some say that in the present state this obstacle is its grossness by virtue of which it is able to occupy a place; and that ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of the Persons in Relation to the Essence, Art. 8: Article: Whether the essential attributes are appropriated to the persons in a fitting manner by the holy doctors? I answer that, Our intellect, which is led to the knowledge of God from creatures, must consider God according to the mode derived from creatures. In considering any creature four points present themselves to us in due order. Firstly, the thing itself taken absolutely is considered as a being. Secondly, it is considered as one. Thirdly, its intrinsic power of operation and causal”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Divine Relations, Art. 3: Article: Whether the relations in God are really distinguished from each other? I answer that, The attributing of anything to another involves the attribution likewise of whatever is contained in it. So when "man" is attributed to anyone, a rational nature is likewise attributed to him. The idea of relation, however, necessarily means regard of one to another, according as one is relatively opposed to another. So as in God there is a real relation (Article [1]), there must also be a real opposition. The very natu”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Honesty, Art. 2: Article: Whether the honest is the same as the beautiful? I answer that, As may be gathered from the words of Dionysius (Div. Nom. iv), beauty or comeliness results from the concurrence of clarity and due proportion. For he states that God is said to be beautiful, as being "the cause of the harmony and clarity of the universe." Hence the beauty of the body consists in a man having his bodily limbs well proportioned, together with a certain clarity of color. In like manner spiritual beauty consist”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The End or Term of the Production of Man, Art. 5: Article: Whether the image of God is in man according to the Trinity of Persons? I answer that, as we have seen (Question [40], Article [2]), the distinction of the Divine Persons is only according to origin, or, rather, relations of origin. Now the mode of origin is not the same in all things, but in each thing is adapted to the nature thereof; animated things being produced in one way, and inanimate in another; animals in one way, and plants in another. Wherefore it is manifest that the dis”