Who is God?

91. With the first species of rule C we ask: "Who is God"? To gain better knowledge of God through His definitions, we want to define Him with necessary and substantial definitions, in which the subject and predicate are convertible as neither can be without the other on account of the natural conjunction between the two: like when we ask: "What is substance?" and the answer is that substance is being that exists per se and equally, when we ask "What is being that exists per se?" and the answer is, that it is substance. 

92. God is the being whose intrinsic reasons are convertible: the being whose intrinsic reasons are convertible is God. 

God is the being whose divine reasons have infinite acts, like infinite goodness has an infinite act of bonification, infinite magnitude has an infinite act of magnificence, etc. and the being whose intrinsic goodness has an infinite act, etc. is God. 

God is the being whose coessential goodness is its reason for doing infinite and eternal good: the being whose coessential goodness is its reason for doing infinite and eternal good is God. 

God is the being who cannot be without infinite reasons: the being who cannot be without infinite reasons is God. 

God is the bonifying being who cannot be without an infinitely bonified being and an infinite act of bonification: the infinitely bonified being and the infinite act of bonification that cannot be without an infinite bonifier is God. 

God is substance free from all accidents: substance free from all accidents is God. 

God is absolute being, not dependent on anything: absolute being not dependent on anything, is God. 

God is the being that needs nothing outside itself: the being that needs nothing outside itself, is God. 

God is the being that cannot be otherwise than the way it is: the being that cannot be otherwise than the way it is, is God. 

God is the being that entirely fulfills its purpose with its whole being: the being that entirely fulfills its purpose with its whole being is God. 

God is the being that can act entirely within itself and of itself: the being that can act entirely of itself and in itself is God. 

God is the being unsurpassed by any majority: the being unsurpassed by any majority is God. 

God is the being that is aware that it is in action with its entire being: the being that is aware that it is in action with its entire being is God. 

God is the being for whom it is impossible not to be: the being  for whom it is impossible not to be is God. 

93. We defined God with 14 reasons in which the subject and predicate are necessarily convertible as shown by rule B, and definitions like these greatly help clarify the human intellect's knowledge of the divine essence and its intrinsic and natural acts. 

94. Accidental descriptions of God can also be made, describing God as the creator, ruler and first cause, first mover, savior, etc. But these descriptions do not clarify the understanding nearly as much as do the above substantial definitions. 

95. With the second species of rule C we ask: What does God essentially and naturally have in himself? And the answer is that He has coessential, substantial and natural correlatives as for instance, on account of His goodness He has an infinite bonifier, bonified and act of bonification; and on account of His greatness He has an infinite magnifier, an infinite magnified and an infinite act of magnificence, and on account of His eternity He has the eternalizer, the eternalized and the act of eternalizing. Without these correlatives the above reasons or definitions of God cannot be made, nor can our intellect know anything about the divine essence, because without them the reasons or dignities would be empty, idle and defective and each one would be a privative habit and consequently divine being would be wanting in dignity because its reasons would lack perfection as the intrinsic natural relationship within Godhead would be destroyed if God did not intrinsically have these things. 

96. With the third species of rule C we ask: "What is God in other things"? And the answer is that He is the first cause of His effect, as well as the prime mover, ruler and governor, who absolutely does whatever He pleases with His effect, without the least resistance from it. 

97. With the fourth species of rule C we ask: "What does God have in other things"? And the answer is that outwardly, God has absolute power and dominion over creatures with which He does whatever He pleases, like an absolute cause in its effect. God also has the ultimate judgment of creatures as their creator and ruler, disposed to judge sinners in accordance with their deeds. Now He created creatures to serve Him, and this is the ultimate purpose of creatures.