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Aseity

Aseity is the doctrine in classical theism asserting that God exists independently and self-sufficiently, without dependence on any external cause or being for His existence or essence.^[1] This attribute underscores God's status as the uncaused cause, the ultimate ground of all reality, where everything else derives its existence from Him.^[2] Derived from the Latin phrase a se, meaning "from oneself" or "by itself," the term emphasizes that God's being is a se—self-originated and eternally self-sustaining.^[1] In theological contexts, aseity is foundational to understanding divine independence and sovereignty, distinguishing God from all created entities that rely on something else for their existence.^[2] It implies not only ontological self-sufficiency but also that God's attributes and character are intrinsic, not contingent upon external factors.^[2] Philosophers and theologians have analyzed aseity as integral to perfect being theology, where it supports doctrines like divine simplicity—positing that God's essence is undivided and without composition—and omnipotence, free from causal dependencies.^[1] Historically, aseity has been a cornerstone of monotheistic traditions, particularly in Christian and Islamic philosophy, influencing thinkers from medieval scholastics to modern analytic theologians.^[1] Contemporary discussions often explore tensions between aseity and concepts like divine freedom or self-limitation, probing whether a self-existent God can authentically relate to a contingent creation without compromising independence.^[2] These analyses highlight aseity's enduring role in debates over God's nature, causality, and the foundations of metaphysics.^[1]

Etymology and Definition

Etymology

The term aseity derives from the Medieval Latin aseitas, a substantive coined in the late medieval period to denote "state of being by itself," formed from the Latin preposition a ("from") and the reflexive pronoun se ("oneself"), combined with the abstract noun suffix -itas.^[3]^[4] This etymological structure encapsulates the idea of self-derived existence, independent of any external cause.^[3] The conceptual roots trace back to the earlier Latin phrase a se ("from oneself" or "of himself"), which appears in patristic writings of early Church Fathers like Augustine and Boethius, where it describes divine self-sufficiency without forming a dedicated noun.^[4]^[5] These usages laid the groundwork for the formalized term aseitas in scholastic theology.^[4] The English borrowing aseity emerged in the 1690s within theological discourse, marking its adoption to articulate God's uncaused and self-existent nature in late 17th-century works.^[3] This linguistic evolution reflects the term's transition from Latin philosophical and theological contexts to broader Western intellectual usage.^[3]

Core Meaning

Aseity refers to the attribute of self-existence, whereby a being possesses its own life and being independently, without derivation or dependence on any external cause or source. This quality is fundamentally ascribed to God within monotheistic traditions, denoting that God's essence and existence are inherently self-sustaining and underived.^[6]^[7] In contrast to contingent beings, which exist dependently and require external causes for their being, aseity signifies necessary existence a se—from oneself—such that the being's existence is intrinsic to its nature and cannot fail to be. Created entities, by definition, are contingent, relying on prior or sustaining causes outside themselves, whereas aseity establishes an absolute independence from such contingencies.^[8]^[9] The core implications of aseity include God's absolute self-sufficiency, wherein He requires nothing external for His continued existence, vitality, or essence. This extends to autonomy across His being, will, and actions, affirming that God is the uncaused cause, free from any necessity imposed by other realities, and the ultimate source of all else.^[10]^[11]^[12]

Theological Significance

In Christianity

In Christian theology, aseity denotes God's self-existence and independence, fundamentally rooted in scriptural revelations that portray God as the uncaused source of all being. The foundational biblical expression appears in Exodus 3:14, where God reveals Himself to Moses as "I AM WHO I AM," signifying eternal self-sufficiency without derivation from any external cause. Similarly, John 5:26 states that "the Father has life in himself," emphasizing the divine possession of underived life that undergirds creation without dependence on it. These passages establish aseity as integral to God's identity, distinguishing Him from contingent creatures who rely on Him for existence. Early Church Fathers developed this concept patristically, viewing aseity as God's uncaused eternity and fullness of being. Augustine of Hippo, in interpreting John 5:26, described God's life as inherently self-existent within the Trinity, an underived vitality that overflows to creation without necessity.^[13] This patristic emphasis framed aseity not merely as independence but as the eternal, self-contained perfection of the divine essence, free from any potentiality or change. During the Reformation, thinkers like John Calvin reinforced aseity's connection to God's absolute sovereignty, portraying it as complete independence from creation in will, power, and being. In his Institutes of the Christian Religion, Calvin argued that God's self-sufficiency ensures His governance remains unhindered by creatures, underscoring that creation adds nothing to divine fullness but manifests His glory.^[14] Post-Reformation theologians built on this, linking aseity to divine immutability and freedom, where God's uncreated nature guarantees His eternal purposes without reliance on temporal contingencies. Within Trinitarian doctrine, aseity applies equally to each Person—Father, Son, and Holy Spirit—while preserving the unity of the divine essence. Calvin affirmed the Son's aseity as autotheos (God in Himself), eternally sharing the Father's self-existence without subordination in essence, thus maintaining intra-Trinitarian equality.^[15] This relational application highlights how the Persons' eternal processions reflect mutual indwelling and shared life, ensuring God's aseity remains a communal perfection rather than isolated self-containment.^[16]

In Judaism and Islam

In Jewish theology, the concept of aseity is rooted in the Torah's portrayal of God as the sole existent being, independent of any external cause or dependency. Deuteronomy 32:39 declares, "See now that I, even I, am he, and there is no god beside me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand," emphasizing God's unique self-existence and absolute sovereignty over life and death, with no other entities sharing in divine reality.^[17] This verse underscores God's aseity by affirming His uncaused primacy, a foundational assertion of monotheism where divine being precedes and sustains all else.^[18] Kabbalistic thought further develops this through the notion of Ein Sof, the infinite and boundless aspect of God that exists prior to any manifestation or limitation. Ein Sof represents the self-existent divine essence, transcending both existence and non-existence, serving as the ultimate source from which all reality emanates without deriving from anything prior.^[19] Medieval philosopher Maimonides elaborates on God's necessary existence in The Guide for the Perplexed, arguing that God's essence and existence are identical, absolute, and without cause: "His existence is always absolute, and has never been a new element or an accident in Him. Consequently God exists without possessing the attribute of existence."^[20] For Maimonides, this aseity ensures God's transcendence, distinguishing the divine from contingent creation.^[21] In Islamic theology, aseity aligns closely with tawhid, the doctrine of divine unity, portraying Allah as utterly independent and the sole necessary being. The Qur'an's Surah Al-Ikhlas (112:2) describes Allah as Al-Samad, "the Eternal Refuge," signifying absolute self-sufficiency where He begets not nor is begotten, relying on nothing while all creation depends on Him.^[22] This attribute reinforces tawhid al-rububiyyah, the unity of lordship, affirming Allah as the sole source of existence, free from any contingency or partner.^[23] Theologian Al-Ghazali advances this by emphasizing Allah's complete independence from time and created order, viewing the universe as continually recreated by divine will rather than self-sustaining causes. In his critique of necessary causality, Al-Ghazali posits that all events occur through God's direct agency, underscoring divine aseity as the timeless, omnipotent foundation unbound by temporal sequences or contingent necessities.^[24] This framework highlights Allah's self-sufficiency, ensuring tawhid by rendering creation perpetually reliant on the uncaused Creator.^[25]

Philosophical Dimensions

Historical Development

The concept of aseity, denoting a being's self-existence and independence from any external cause, traces its philosophical roots to ancient Greek thought, where it emerged as foundational principles of reality. In Plato's philosophy, the Form of the Good functions as the transcendent source of all being and intelligibility, self-subsistent and uncaused, relying on nothing beyond itself to sustain its eternal reality.^[26] Similarly, Aristotle's Unmoved Mover represents an eternal, necessary entity that initiates motion in the cosmos without being moved itself, existing purely through its own actuality as pure form and thought.^[26] These ideas prefigure aseity by positing ultimate principles that ground existence independently, influencing later metaphysical discussions on self-sufficiency. During the Patristic era, Neoplatonism, particularly through Plotinus, bridged ancient pagan philosophy with emerging Christian theology by articulating the One as an utterly simple, self-sufficient principle beyond multiplicity and composition, from which all reality emanates without diminishing its aseity.^[26] Early Church Fathers such as Philo of Alexandria integrated these elements with biblical revelation, identifying God as simple Being itself, eternal and independent, while figures like Basil of Caesarea and John of Damascus emphasized divine simplicity to affirm God's transcendence over creation, adopting Neoplatonic notions of unity to describe self-existence.^[26] This synthesis allowed aseity to enter Christian doctrine as an attribute underscoring God's unoriginated nature, distinct from contingent beings. In the medieval period, Scholasticism consolidated aseity into a formal theological attribute amid debates on divine essence and existence. Thomas Aquinas synthesized Aristotelian ontology with Patristic insights, arguing that in God, essence and existence are identical, rendering Him self-existent (ipsum esse subsistens) and the uncaused cause of all else, thereby elevating aseity as the bedrock of natural theology.^[27] Anselm of Canterbury further reinforced this by positing that supreme perfection demands simplicity and independence from any composition or dependency.^[26] Through these developments, aseity became central to understanding divine essence as absolutely necessary and non-contingent. As thought transitioned toward the Renaissance, nominalist critiques, exemplified by William of Ockham, challenged the traditional framework of aseity by prioritizing divine will over essential necessities, suggesting that God's self-existence does not impose absolute constraints on creation but aligns with arbitrary potentia absoluta.^[28] This shift questioned the rigid metaphysical necessities underpinning aseity, paving the way for more voluntarist interpretations in later philosophy.

Key Thinkers and Arguments

Thomas Aquinas advanced the concept of aseity through his argument for divine necessity in the Summa Theologica, particularly in Prima Pars, Question 3, Article 4, where he posits that in God, essence and existence are identical, making God Ipsum Esse Subsistens—subsistent being itself.^[29] This identity ensures that God's existence is not caused by anything external, as any distinction between essence and existence would imply composition and potentiality, requiring an efficient cause outside God, which contradicts God's status as the first uncaused cause.^[29] Aquinas argues: "God is not only His own essence... but also His own existence," thereby embodying aseity as self-subsistence without dependence on any other being.^[29] Anselm of Canterbury implied aseity in his ontological argument in the Proslogion (Chapters 2–3), defining God as "that than which nothing greater can be conceived," whose existence is necessary and cannot be thought not to exist.^[30] This necessary existence means God is self-existent, as a being that could cease to exist would be less great than one that exists eternally through its own nature.^[30] Anselm states: "And [God] assuredly exists so truly, that it cannot be conceived not to exist. For, it is possible to conceive of a being which cannot be conceived not to exist; and this is greater than one which can be conceived not to exist."^[30] Thus, God's aseity follows from the impossibility of non-existence in the greatest conceivable being, rendering God independent of any causal chain. René Descartes adapted the idea of aseity in his Meditations on First Philosophy, particularly in the Third Meditation, where he argues that the idea of God as an infinite, perfect being must have God as its cause, implying God exists through Himself as causa sui.^[31] Descartes reasons that if a finite being like himself were self-caused, he would possess all perfections, but since he lacks them, his existence derives from elsewhere; conversely, God, possessing all perfections, must be the cause of His own existence without defect.^[31] He writes: "If it has the power of existing through its own strength, then undoubtedly it also has the power of actually possessing all the perfections of which it has an idea – that is, all the perfections that I conceive to be in God."^[31] This positions God as eternally self-sufficient, uncreated and uncaused. Immanuel Kant critiqued such notions of self-causation and necessary self-existence in the Critique of Pure Reason, arguing in the Transcendental Dialectic that the ontological argument (underlying aseity claims like Anselm's and Descartes') fails because existence is not a real predicate adding to a concept.^[32] For the cosmological argument, which posits a necessary being to halt causal regress, Kant contends it illicitly extends causality beyond experience and reduces to the flawed ontological proof, rendering self-causation incoherent as it presupposes temporal succession inapplicable to a timeless necessary being.^[32] He rejects the idea of God as causa sui, noting that necessity cannot be derived from contingency without begging the question of existence as a determining feature.^[32] Cosmological arguments for aseity, as articulated by thinkers like Aquinas and Leibniz, rely on the principle that an infinite regress of causes is explanatorily insufficient, necessitating an uncaused, self-existent first cause to ground contingent reality.^[33] In Aquinas's Third Way (Summa Theologica I, q.2, a.3), possible beings require a necessary being whose essence is existence itself, avoiding endless dependency.^[33] Leibniz's Principle of Sufficient Reason similarly demands a necessary being outside the contingent series, self-sufficient to terminate the regress without further explanation.^[33] These proofs emphasize aseity as essential for ultimate causation, ensuring the universe's existence traces to a being that exists a se rather than through derivation.^[33]

Divine Simplicity

Divine simplicity is a theological doctrine asserting that God possesses no parts, composition, or metaphysical distinctions within His being, such that His essence is identical to His existence and all divine attributes are not additions to but identical with God's simple nature.^[26] This view maintains that God is absolutely indivisible, lacking any form-matter duality or separation between substance and accidents that characterizes created beings.^[34] In relation to aseity, divine simplicity ensures that God's self-existence is not derived from or dependent on any internal components, as any such composition would imply contingency or potentiality contrary to pure actuality.^[35] The doctrine finds its most influential articulation in the work of Thomas Aquinas, who argued in the Summa Theologica that God's simplicity precludes any real distinction between His essence (what God is) and His existence (that God is), for if such a distinction existed, God would be a composite being requiring a cause for the union of those aspects.^[34] Aquinas further contended that divine attributes like goodness, wisdom, and power are not distinct realities in God but are each identical to the divine essence itself, preventing any notion of God as a sum of separable qualities.^[36] This framework ties directly to aseity by positing that God's underived existence arises precisely from this absolute unity, where self-sufficiency is not an attribute added to a substrate but the very act of being God.^[37] The implications of divine simplicity for aseity emphasize a non-composite form of self-existence, wherein God depends on nothing external or internal to sustain His being, as any potential parts would introduce the possibility of assembly or dissolution, undermining true independence.^[38] Thus, simplicity safeguards aseity by affirming that God's eternal, uncaused reality is wholly integrated, free from the dependencies inherent in multiplicity or change.^[39] Criticisms of divine simplicity, particularly from process theology, argue that the doctrine overly restricts God's relational capacities by denying distinctions within the divine nature, potentially portraying God as static and isolated from dynamic interaction with creation.^[40] Thinkers like Charles Hartshorne, a key figure in process thought, rejected classical simplicity as incompatible with a dipolar conception of God, who possesses both an unchanging abstract essence and a concrete, responsive pole that evolves through relations, thereby challenging the idea that absolute unity precludes relationality or aseity's full expression in a changing world.^[41]

Self-Sufficiency and Eternity

Aseity, denoting the self-existence of God, fundamentally implies divine self-sufficiency, wherein God possesses within Himself the complete reason and sustenance for His being, independent of any external cause or dependency. This attribute underscores that God requires nothing from creation to exist or maintain His perfections, as He is the uncaused cause and source of all reality.^[42]^[43] In theological terms, self-sufficiency arises from God's nature as a se—from Himself—allowing Him to act sovereignly without need, as exemplified in scriptural depictions of God as the Creator who "does not live in temples made by man, nor is he served by human hands, as though he needed anything" (Acts 17:24-25).^[7] This self-sufficiency interconnects with eternity, portraying God as timeless and unbound by the constraints of created time, where His existence is an "instantaneous whole" without succession or change. Eternity, in this context, is aseity extended to the temporal dimension: God exists above and apart from time, with no beginning or end, yet capable of entering history for redemptive purposes. Philosophers like Thomas Aquinas describe this as God's eternal now, where past, present, and future coexist simultaneously in His unchanging knowledge.^[42]^[43] Such eternality reinforces self-sufficiency by ensuring God's independence from temporal processes, as He sustains all things by the word of His power without deriving sustenance from them (Hebrews 1:3).^[44] Theological implications of this linkage emphasize God's necessary existence across all possible worlds, distinguishing the Creator from contingent creation and grounding human dependence on divine grace. For instance, William Lane Craig argues that aseity entails both self-sufficiency and eternal permanence, as God's nature necessitates His existence eternally, free from any potential non-existence. This framework not only affirms God's sovereignty but also invites worship of the One who is "from everlasting to everlasting" (Psalm 90:2), self-sufficient in essence and eternal in duration.^[7]^[43]

References

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Abstract The doctrine of divine simplicity has recently been ably defended, but very little work has been done considering reasons to believe God is simple.
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"a being by itself, independent existence," 1690s, from Medieval Latin aseitas "state of being by itself," from Latin a "from" (see ab-) + se "oneself" (see ...
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'Aseity' (short for 'God's aseity') is the traditional divine attribute whereby God is said to exist of or from himself.Missing: scholarly | Show results with:scholarly
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(That's what aseity means—the a se in aseity is Latin and means “from himself.”) And think about this. Within the Godhead Himself there is a never-ending ...
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There is a traditional theistic doctrine, known as the doctrine of divine simplicity, according to which God is an absolutely simple being.
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In sum, the doctrine teaches that God is not composed of parts and is identical with his existence and essence.
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There is a traditional theistic doctrine, known as the doctrine of divine simplicity, according to which God is an absolutely simple being, completely devoid of ...
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