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The aforesaid, is aimed to establish if effectively is fair to identify the ipsum esse subsistens with the idea of God considered as the separated being from Platonic . URAM) in their existence or esse. 9. Referring to St. Thomas’s concept of God as Ipsum Esse Subsistens, i.e.,. Subsistent Being Itself, Jacques Maritain. Aquinas wrote that God is “ipsum esse subsistens,” translated by Bishop Robert Barron as “the shear act of ‘to be’ itself.” So the idea of God not simply as a noun.

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It is therefore the principle of the principles of reality.

ipsun Yet one might wonder whether the Angelic Doctor has demonstrated the existence of a single ultimate being. How to cite this article. And so it is with all beings. Spanish pdf Article in xml format Article references How to cite this article Automatic translation Send this article by e-mail. God and the Ways of Knowing.

Aseity – Wikipedia

St Thomas clearly essr each proof to identify an ontological deficiency, namely, the incapacity of beings to provide a metaphysical account of their existence. Perhaps the unmoved mover of the first way is a different being than the perfect being of the fourth way … so on and so forth. These might sound like logically equivalent statements ipdum there is a subtle rhetorical and practical difference. But what is it to be? This was a common theme of my catechetical teaching when I was a parish priest.

I strongly recommend this book for those whose interest was piqued by God-as-verb in dubsistens of the God-as-teapot canard. God, His Knowability, Essence, and Attributes. From what I’ve seen, dig deep enough in a particular hole, be it theoretical physics, statements about God, etc.


Retrieved 19 May Fr Aidan Kimel says: This is a natural inclination, but the metaphysician must make every effort to remount, that is to emphasize that being has meaning only in relation to actual existence. One then is left with the univocal theological project, which clings to the familiar, the sure, the understood.

This, however, seems to contradict the notion that God is a person or ipsun causal agent, for what person or agent can also be a property or complex of properties? Being is that which is, or exists.

Yet the choice has been posed badly. I suppose Brian that the hangup is just how it is that eternity is or can be an interaction with each moment, how divine simplicity and perfect actuality is dynamically and dramatically realized, how there can be an authentic and temporal encounter, subxistens so forth.

What is true is that Biblical interpretation always presupposes a metaphysics and bad metaphysics yields bad theology. Buckminster Fuller Aquinas wrote that God is “ipsum esse subsistens,” translated ipsumm Bishop Robert Barron as “the shear act of ‘to be’ itself. Whether or not this being should be described as God turns on whether the label ‘Creator’ is a rigid designator of God.

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In its negative meaning, which emerged first in the history of thought, it affirms that God is uncaused, depending on no other being for the source of God’s existence. The infinitely creative God of the Bible meets the self-existent God of the philosophers, and surprise of surprises, they are the very same God— Ipsum Esse Subsistens.

Moreover it is misleading in that it presents only two possible and opposing modes of theo-logizing: On the surface the Thomist assertion that the essence essentia of God is identical to his existence esse merely restates in scholastic idiom what the Church has always taught about the divine aseity and the contingency of the world: So really, we trace this understanding of God — albeit not a philosophical one — to at least the second millenium BC.


It is difficult not to appear dismissive. Which is a significantly more precise predicate than “God is a verb”. Often translated as “unity of Being” and confused with pantheism which it is notit could encompass what Aquinas said, “the sheer act of ‘to be’ itself”, but with the additional restrictive clause that “nothing else ‘is’ itself”. Catholic EncyclopediaNew Advent. That is to say, univocation and equivocation must ever account for the infinite modal disjunction between our contingent existence and transcendent Self-existence.

I would like to sincerely thank you for writing comments on my blog. Services on Demand Article. For example, David Bentley Hart asserts that nominalist and voluntarist conceptions are imported into modern theology both Reformation and Counter-reformation sensibilities are affected by significant distortion.

To avoid the devolution of affirmation into idolatry and negation into nihilism, theology which accounts for divine transcendence can only be done properly by analogy. It is only then that he and Heraclitus part ways. It is event, a dynamic presence and self-revelation.

Ipsum Esse Subsistens – The Sheer Act of “to be”

To find out more, including how to control cookies, see here: Ousia Ontology Martin Heidegger Solipsism. Analogy accounts for divine likeness within creation whilst upholding an ever greater unlikeness of God to creaturely existence.

By an act of intellect we apprehend the nature or essence of these things, i. God isor God is Isso to speak.