For in not admitting the term" compound," they do not reject the idea of a compound when they admit a substance with attributes.
There still remains one difficulty which led them to that error, and which I am now going to mention. Those who assert the existence of the attributes do not found their opinion on the variety of God's actions: they say it is true that one substance can be the source of various effects, but His essential attributes cannot be qualifications of His actions, because it is impossible to imagine that the Creator created Himself. They vary with regard to the so-called essential attributes -- I mean as regards their number-according to the text of the Scripture which each of them follows. I will enumerate those on which all agree, and the knowledge of which they believe that they have derived from reasoning, not from some words of the Prophets, namely, the following four :-life, power, wisdom, and will. 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. Besides, the subject and the object of that consciousness are undoubtedly identical [as regards God]: for according to our opinion, He is not composed of an element that apprehends, and another that does not apprehend; He is not like man, who is a combination of a conscious soul and an unconscious body. If, therefore, by" wisdom" we mean the faculty of self-consciousness, wisdom and life are one and the same thing. They, however, do not speak of wisdom in this sense, but of His power to apprehend His creatures. There is also no doubt that power and will do not exist in God in reference to Himself: for He cannot have power or will as regards Himself: we cannot imagine such a thing. They take these attributes as different relations between God and His creatures, signifying that He has power in creating things, will in giving to things existence as He desires, and wisdom in knowing what He created. Consequently, these attributes do not refer to the essence of God, but express relations between Him and His creatures.
Therefore we, who truly believe in the Unity of God, declare, that as we do not believe that some element is included in His essence by which He created the heavens, another by which He created the [four] elements, a third by which He created the ideals, in the same way we reject the idea that His essence contains an element by which He has power, another element by which He has will, and a third by which He has a knowledge of His creatures. On the contrary, He is a simple essence, without any additional element whatever; He created the universe, and knows it, but not by any extraneous force. There is no difference whether these various attributes refer to His actions or to relations between Him and His works; in fact, these relations, as we have also shown, exist only in the thoughts of men. This is what we must believe concerning the attributes occurring in the books of the Prophets: some may also be taken as expressive of the perfection of God by way of comparison with what we consider as perfections in us, as we shall explain.
