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    • Proof that God is one and not many.
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    Chapter V.—Proof that God is one and not many.

    We have, then, adequately demonstrated that there is a God, and that His essence is incomprehensible. But that God is one1453

    1453 Various reading, but that He is one.

    and not many is no matter of doubt to those who believe in the Holy Scriptures. For the Lord says in the beginning of the Law: I am the Lord thy God, which have brought thee out of the land of Egypt. Thou shalt have no other Gods before Me1454

    1454 Exod. xx. 2, 3.

    . And again He says, Hear, O Israel, the Lord our God is one Lord1455

    1455 Deut. vi. 4.

    . And in Isaiah the prophet we read, For I am the first God and I am the last, and beside Me there is no God. Before Me there was not any God, nor after Me will there be any God, and beside Me there is no God1456

    1456 Isai. xliii. 10.

    . And the Lord, too, in the holy gospels speaketh these words to His Father, And this is life eternal, that they may know Thee the only true God1457

    1457 St. John xvii. 3.

    . But with those that do not believe in the Holy Scriptures we will reason thus.

    The Deity is perfect1458

    1458 See Thomas Aquin. I. quæst. 11, Art. 4; also cf. Book iv., c. 21 beneath. The question of the unity of the Deity is similarly dealt with by those of the Fathers who wrote against the Marcionites and the Manichæans, and by Athenagoras.

    , and without blemish in goodness, and wisdom, and power, without beginning, without end, everlasting, uncircumscribed1459

    1459 Or, infinite; ἀπερίγραπτον.

    , and in short, perfect in all things. Should we say, then, that there are many Gods, we must recognise difference among the many. For if there is no difference among them, they are one rather than many. But if there is difference among them, what becomes of the perfectness? For that which comes short of perfection, whether it be in goodness, or power, or wisdom, or time, or place, could not be God. But it is this very identity in all respects that shews that the Deity is one and not many1460

    1460 Infr. lib. iv. c. 21.

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    Again, if there are many Gods, how can one maintain that God is uncircumscribed? For where the one would be, the other could not be1461

    1461 Greg. Nyss., Prol. Catech.

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    Further, how could the world be governed by many and saved from dissolution and destruction, while strife is seen to rage between the rulers? For difference introduces strife1462

    1462 Greg. Naz., Orat. 35.

    . And if any one should say that each rules over a part, what of that which established this order and gave to each his particular realm? For this would the rather be God. Therefore, God is one, perfect, uncircumscribed, maker of the universe, and its preserver and governor, exceeding and preceding all perfection.

    Moreover, it is a natural necessity that duality should originate in unity1463

    1463 Cf. Dionys., De div. nom., c. 5, 13.

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