Lord's (nn. 42-44).
All these are of the Lord's divine providence, for all are heaven and
heaven is its object.

III. IN ALL THAT IT DOES THE LORD'S DIVINE PROVIDENCE LOOKS TO WHAT IS
INFINITE AND ETERNAL

46. Christendom knows that God is infinite and eternal. The doctrine of
the Trinity which is named for Athanasius says that God the Father is
infinite, eternal and omnipotent, so also God the Son, and God the Holy
Spirit, and that nevertheless there are not three who are infinite,
eternal and omnipotent, but One. As God is infinite and eternal, only
what is infinite and eternal can be predicated of Him. What infinite and
eternal are, finite man cannot comprehend and yet can comprehend. He
cannot comprehend them because the finite is incapable of what is
infinite; he can comprehend them because there are abstract ideas by
which one can see _that_ things are, though not _what_ they are. Of the
infinite such ideas are possible as that God or the Divine, being
infinite, is _esse_ itself, is essence and substance itself, wisdom and
love themselves or good and truth themselves, thus is the one Self,
indeed is veritable Man; there is such an idea, too, in speaking of the
infinite as "all," as that infinite wisdom is _omniscience_ and infinite
power _omnipotence._

[2] Still these ideas turn obscure to thought and may meet denial for not
being comprehended, unless what one's thought gets from nature is removed
from the idea, especially what it gets from the two properties of nature,
space and time. For these are bound to restrict the ideas and to make
abstract ideas seem to be nothing. But if such things can be removed in a
man, as they are in an angel, what is infinite can be comprehended by the
means just mentioned. Then also it will be grasped that the human being
is something because he was created by infinite God who is all; also that
he is a finite substance, having been created by infinite God who is
substance itself; further that man is wisdom inasmuch as he was created
by infinite God who is wisdom itself; and so on. For were infinite God
not all, and were He not substance and wisdom themselves, man would not
be anything actual, thus would either be nothing or exist only in idea,
as those visionaries think who are called idealists.

[3] It is plain from what was shown in the treatise _Divine Love and
Wisdom_ that the divine essence is love and wisdom (nn. 28-39); that
divine love and wisdom are substance itself