Question 1. Whether among beings there is something existing actually infinite

1. On the second distinction I inquire first about what pertains to the unity of God, and firstInterpolation: “This therefore is to be held by true and pious faith. About this second distinction, wherein the Master deals with the existence and unity of God and the plurality of the persons, there are seven questions [nn.1, 10, 157, 191, 197, 201, 212]; for there are three questions about the first part, two about God’s essence and one about his unity. The first is.” ⁴⁵ whether among beings there is something existing actually infinite.Interpolation: “Whether there is some being simply first. That there is not: beings are related to themselves as numbers, and there is no number first in perfection because neither is there a greatest number. On the contrary: Metaphysics 2.2.994a11-19, there is a first efficient cause, therefore a first actuality; there is a first end, therefore a first good. - Second, whether priority could simply belong to essences of different nature. That it could: posteriority so belongs, and as one correlative is multiplied so is the other. On the contrary: every multitude is reduced to a unity. - Third, whether a being simply first is infinite in intensity. Here below [nn.1-9]. - Solution: first, as to what the order of questions is, because in a ‘demonstration-that’ existence is proved first of relatives; from the second will be got priority with respect to all causable things, from this the solution of the third, to the first as below [nn.41-73].” ⁴⁶

That there is not is argued as follows:

If one contrary were actually infinite, there would be nothing in nature contrary to it; therefore if there were some good actually infinite, there would be no evil in the universe.

2. The response is made that the major is true of contraries formally; but nothing evil is formally contrary to God.

3. On the contrary: whether it is formally or virtually contrary, if it is infinite, it suffers nothing contrary to its effect, because it will, on account of its infinite virtue, destroy everything incompossible with its effect. The major is true, then, of the virtual contrary as of the formal contrary. An example: if the sun were infinitely hot virtually, it would leave nothing cold in the universe, just as if it were infinitely hot formally.

4. Again, an infinite body allows of no other body along with it, therefore neither does an infinite being allow of any other being along with it. Proof of the consequence is first because, just as dimension opposes dimension, so actuality seems to oppose actuality; and second because, just as a body different from the infinite would produce along with it something greater than the infinite, so a being other than the infinite seems to produce something greater than the infinite.

5. Further, what is here in such a way that it is not elsewhere is finite with respect to ‘where’, and what is now in such a way that it is not at another time, is finite with respect to ‘when’, and thus with each category. What does this particular thing in such a way that it does not do something else is finite as to action, therefore what is a this something in such a way that it is not something else is finite in entity; God is supremely a this, because he is of himself singularity; therefore he is not infinite.

6. Again, from Physics 8.10.266a24-b6, if there were an infinite virtue, it would move in non-time; no virtue can move in non-time, because if it did motion would exist in an instant; therefore no virtue is infinite.

7. On the contrary:

In the same place of the Physics [266a10-24, b6-20, 7b17-26] the Philosopher proves that the first mover is of infinite power because it moves with an infinite motion.

But this conclusion cannot be understood only of infinity of duration, because he proves, on account of its infinity of power, that it cannot exist in magnitude; but it is not repugnant to magnitude, in his view, that there is a power in it infinite in duration, the way he posited in the case of the heavens.

8. Again Psalm 47.2: “Great is the Lord and greatly to be praised.”

9. Again Damascene On the Orthodox Faith 1 ch.9: “He is a sea, etc.”