ence is an existence which is not preceded by a cause,
but essential phenomena are preceded by causes. Preexistence of time is
without beginning, but the phenomena of time have beginnings and endings;
for the existence of everything depends upon four causes--the efficient
cause, the matter, the form and the final cause. For example, this chair
has a maker who is a carpenter, a substance which is wood, a form which is
that of a chair, and a purpose which is that it is to be used as a seat.
Therefore, this chair is essentially phenomenal, for it is preceded by a
cause, and its existence depends upon causes. This is called the essential
and really phenomenal.

Now this world of existence in relation to its maker is a real phenomenon.
As the body is sustained by the spirit, it is in relation to the spirit an
essential phenomenon. The spirit is independent of the body, and in
relation to it the spirit is an essential preexistence. Though the rays
are always inseparable from the sun, nevertheless, the sun is preexistent
and the rays are phenomenal, for the existence of the rays depends upon
that of the sun. But the existence of the sun does not depend upon that of
the rays, for the sun is the giver and the rays are the gift.

The second proposition is that existence and nonexistence are both
relative. If it be said that such a thing came into existence from
nonexistence, this does not refer to absolute nonexistence, but means that
its former condition in relation to its actual condition was nothingness.
For absolute nothingness cannot find existence, as it has not the capacity
of existence. Man, like the mineral, is existing; but the existence of the
mineral in relation to that of man is nothingness, for when the body of
man is annihilated it becomes dust and mineral. But when dust progresses
into the human world, and this dead body becomes living, man becomes
existing. Though the dust--that is to say, the mineral--has existence in its
own condition, in relation to man it is nothingness. Both exist, but the
existence of dust and mineral, in relation to man, is nonexistence and
nothingness; for when man becomes nonexistent, he returns to dust and
mineral.

Therefore, though the world of contingency exists, in relation to the
existence of God it is nonexistent and nothingness. Man and dust both
exist, but how great the difference between the existence of the mineral
and that of man! The one in relation to the other is nonexist