God is a pure spirit and is therefore not comprised of body and soul like human beings - there is no composition of any discreet individual parts - this is what makes God completely and totally simple. In a world where being "unreal" or "immaterial" denote a negative connotation, the concept of a spirit can be difficult to grasp. In truth, every human being's soul is a spiritual entity that will live forever; it has been created in the likeness of God- immortal.
|Divine Revelation (Scriptural Proof)|
- 24God is a spirit; and they that adore him, must adore him in spirit and in truth. (John 4:24)
- 17Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty. (2 Corinthians 3:17)
|Catechism of the Catholic Church|
- 202 Jesus himself affirms that God is "the one Lord" whom you must love "with all your heart, and with all your soul, and with all your mind, and with all your strength". At the same time Jesus gives us to understand that he himself is "the Lord". To confess that Jesus is Lord is distinctive of Christian faith. This is not contrary to belief in the One God. Nor does believing in the Holy Spirit as "Lord and giver of life" introduce any division into the One God: We firmly believe and confess without reservation that there is only one true God, eternal infinite (immensus) and unchangeable, incomprehensible, almighty and ineffable, the Father and the Son and the Holy Spirit; three persons indeed, but one essence, substance or nature entirely simple.
|Ecumenical Council Documents|
- 4th General Council of the Lateran (1215)
- 1 - Confession of Faith
- "We firmly believe and simply confess that there is only one true God, eternal and immeasurable, almighty, unchangeable, incomprehensible and ineffable, Father, Son and holy Spirit, three persons but one absolutely simple essence , substance or nature."
- 1st General Council of the Vatican (1869)
- Session 3 - Chapter 1 - On God the creator of all things
- "2. Since he is one, singular, completely simple and unchangeable spiritual substance , he must be declared to be in reality and in essence, distinct from the world, supremely happy in himself and from himself, and inexpressibly loftier than anything besides himself which either exists or can be imagined"
|Papal Encyclical Documents|
- Divini Redemptoris (1937) - Divine Redeemer - Pius XI
- "63. But the most efficacious means of apostolate among the poor and lowly is the priest's example, the practice of all those sacerdotal virtues which We have described in Our Encyclical Ad Catholici Sacerdotii. Especially needful, however, for the present situation is the shining example of a life which is humble, poor and disinterested, in imitation of a Divine Master Who could say to the world with divine simplicity : "The foxes have holes and the birds of the air nests, but the Son of Man hath not where to lay His head."
|Fathers and Doctors of the Church Documents|
- De Trinitate (Book7) (417) - Of The Trinity - Augustine
- Chapter 1. Augustin Returns To The Question, Whether Each Person Of The Trinity By Itself Is Wisdom. With What Difficulty, Or In What Way, The Proposed Question Is To Be Solved.
- "But if the Father who begat wisdom is also made wise by it, and to be is not to Him the same as to be wise, then the Son is His quality, not His offspring; and there will no longer be absolute simplicity in the Godhead. But far be it from being so, since in truth in the Godhead is absolutely simple essence , and therefore to be is there the same as to be wise."
- Summa Theologica - The One God (1265) - The Highest Study of God - Thomas Aquinas
- "Whether God Is Altogether Simple?"
- " I answer that , The absolute simplicity of God may be shown in many ways. First, from the previous articles of this question. For there is neither composition of quantitative parts in God, since He is not a body; nor composition of matter and form; nor does His nature differ from His suppositum; nor His essence from His existence; neither is there in Him composition of genus and difference, nor of subject and accident. Therefore, it is clear that God is nowise composite, but is altogether simple. Secondly, because every composite is posterior to its component parts, and is dependent on them; but God is the first being, as shown above. Thirdly, because every composite has a cause, for things in themselves different cannot unite unless something causes them to unite. But God is uncaused, as shown above, since He is the first efficient cause . Fourthly, because in every composite there must be potentiality and actuality; but this does not apply to God; for either one of the parts actuates another, or at least all the parts are potential to the whole. Fifthly, because nothing composite can be predicated of any single one of its parts."
- "Whether God Enters into the Composition of Other Things?"
- "On the contrary, Dionysius says (Div. Nom. ii): "There can be no touching Him," i.e. God, "nor any other union with Him by mingling part with part." Further, the first cause rules all things without commingling with them, as the Philosopher says (De Causis)."
- "Reply to Objection 1: The Godhead is called the being of all things, as their efficient and exemplar cause, but not as being their essence ."
- "Reply to Objection 2: The Word is an exemplar form; but not a form that is part of a compound."