Understanding the nature of God is a complex endeavor. One of the most intriguing aspects of Christian theology is the relationship between God’s essence and his attributes. Can we really separate God’s attributes from his essence, or are they fundamentally the same? Is God’s essence identical to his attributes? Exploring this topic not only enriches our grasp of theology but also deepens our relationship with God. This essay will explore this question of God’s essence and attributes with help from Francis Turretin’s discussion in his Institutes of Elenctic Theology 3.5.

Understanding Divine Attributes

Divine attributes are the essential qualities that help us understand who God is. They are not additional features but are fundamental to his very being. These attributes distinguish God from his creation and help us comprehend his nature. For instance, when we speak of God’s goodness or power, we are referring to essential aspects of his nature. Psalm 145:9 encapsulates this idea: “The Lord is good to all, and his mercy is over all that he has made.” Here, God’s goodness is not just an attribute but an expression of his core essence.

Attributes are not separate from God’s essence. They are not added to his essence to make him perfect. Instead, they are essential aspects of his divine nature, perceived by us as properties. When the Bible describes God as merciful and gracious in Exodus 34:6, it’s not presenting these qualities as additions to God’s being but as integral expressions of his singular essence. This understanding helps us grasp that God’s attributes are not separate entities but unified facets of his divine nature.

Although God’s attributes represent his simple and perfect nature, we can only understand them in parts. For example, we might think of God’s omnipotence (all-powerful nature) or his eternity (existence without beginning or end) separately. This division is due to our limited human understanding, not because God’s nature is divided. Our understanding of God’s attributes is necessarily limited. We break down God’s infinite nature into concepts like omnipotence or eternity to make it easier to comprehend. This limitation is acknowledged in 1 Corinthians 13:12, which says, “For now we see in a mirror dimly, but then face to face.”

We often think of God’s attributes separately to understand him better. For instance, we might focus on his goodness without considering his power. This method helps us grasp different aspects of God but does not imply that these attributes are separate from each other or from his essence. In John 4:24, Jesus tells us, “God is spirit, and those who worship him must worship in spirit and truth.” This emphasizes that God’s essence transcends physical categories and is indivisible.

The Question of Distinction

The question of whether God’s attributes are distinct from his essence has been debated. The traditional view is that God’s attributes are the same as his essence but can be distinguished conceptually. A real distinction means that things are different in essence. A virtual distinction means that while we can conceptually distinguish between attributes, they are united in God’s essence. This distinction is based on the ways we understand and describe God’s actions and effects.

God’s essence is simple and perfect. A real distinction among attributes would imply that God’s essence is incomplete, which contradicts his nature. If God’s attributes were distinct, it would mean that his essence could be made perfect by something else, which is not possible. The diversity of our conceptions of God’s attributes shows that we can distinguish them conceptually. For example, we can think of God’s justice and mercy as different, but they are united in his essence.

While God’s attributes are essentially one, they can be distinguished intellectually (in our minds) and objectively (in their effects). This distinction is not real but is based on the different ways we understand and experience God’s actions. Hebrews 1:3 supports this: “He is the radiance of the glory of God and the exact imprint of his nature.” This passage underscores that while we can differentiate between attributes, they all emanate from the same divine essence.

Explanation and Clarification

Our diverse conceptions of God’s essence and attributes are not false. They reflect the different ways we understand God’s perfect and simple nature. Attributes can be predicated of each other in an identical sense (e.g., God’s intellect is the same as his will). However, formally, they are distinguished in our conceptions and by their objects (e.g., justice is not the same as mercy). Conceiving what is one and simple in God as diverse is not false but reflects our imperfect understanding. We conceive God’s nature inadequately due to our limited intellect and the perfection of the divine nature.

God’s attributes can be regarded absolutely (in themselves) or relatively (in their effects towards creatures). For example, punitive justice and sparing mercy are opposed in their effects but not in God’s essence. The properties of God are many in terms of their effects but not in terms of the subject, which is one and perfectly simple. A real difference exists where there is priority and posteriority in absolute being, but not in known and intelligible being, which is the case with God and his attributes.

The definition of a thing in itself differs from our conceptions of that thing. The definitions of divine properties are more about our conceptions of God under different relations than about the thing itself, which is one and most simple. By recognizing that God’s attributes are unified in his essence, we gain a more profound and holistic understanding of his infinite perfection and simplicity.

Francis Turretin notes, “The divine attributes are distinguished from the divine essence, not really, but virtually and formally.” This means that while our minds can distinguish between attributes, they are ultimately one in God’s simple essence.

Thomas Aquinas, in Summa Theologica, states, “Since God’s essence is not something distinct from his attributes, it follows that to attribute anything to God is the same as to attribute it to his essence.” Furthermore, Aquinas emphasized the aseity of God (that he is without being caused) implies that God is not composed of parts which make him to be. The parts themselves would be more fundamental than God. Aquinas underscores the unity of God’s essence and attributes, emphasizing that any perceived distinction is due to our limited human perspective.

In conclusion, understanding that God’s attributes are not separate from his essence but are unified aspects of his divine nature helps us appreciate the simplicity and perfection of God. Engaging with thinkers like Turretin and Aquinas provides valuable insights into this profound theological truth.