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CHAPTER LIII “The circumstance which caused men to believe in the existence of divine attributes is similar to that which caused others to believe in the corporeality of God. The latter have not arrived at that belief by speculation, but by following the literal sense of certain passages in the Bible. The same is the case with the attributes; when in the books of the Prophets and of the Law, God is described by attributes, such passages are taken in their literal sense, and it is then believed that God possesses attributes; as if He were to be exalted above corporeality, and not above things connected with corporeality, i.e., the accidents, I mean psychical dispositions, all of which are qualities (and connected with corporeality).” “Many of the attributes express different acts of God, but that difference does not necessitate any difference as regards Him from whom the acts proceed. This fact, namely, that from one agency different effects may result, although that agency has not free will, and much more so if it has free will, I will illustrate by an instance taken from our own sphere. Fire melts certain things and makes others hard, it boils and burns, it bleaches and blackens. He, however, who knows the nature of fire, will know that by virtue of one quality in action, namely, by heat, it produces all these effects.” “The attributes found in Holy Scripture are either qualifications of His actions, without any reference to His essence, or indicate absolute perfection, but do not imply that the essence of God is a compound of various elements. For in not admitting the term ‘compound,’ they do not reject the idea of a compound when they admit a substance with attributes.” “They believe that these are four different things, and such perfections as cannot possibly be absent from the Creator, and that these cannot be qualifications of His actions. This is their opinion. But you must know that wisdom and life in reference to God are not different from each other; for in every being that is conscious of itself, life and wisdom are the same thing, that is to say, if by wisdom we understand the consciousness of self.”
