Does this explanation of infinity fit into catholic concept of Gods infinity?

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Would this explanation of infinity fit in with the catholic dictionary infinity? Would this definition of infinity be inline with thomisim?

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Absolute And Relative Infinity

What do we mean when we say God is infinite and everything else finite?
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One definition of limit is that a limit is a restriction on what is possible or allowable. Now the article says that “God is infinite because God is without limits”. i think there are limits or restrictions to God at least in the ordinary sense of the word limit as given above. For example, the Holy Spirit proceeds from the Father and from the Son and the Son proceeds from the Father. It is not possible for the Father to proceed from the Son. God being a Trinity is restricted or limited inasmuch as you cannot have the Father proceeding from the Son. It is a strict and binding limiting restriction that the Son must proceed from the Father.
 
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AlNg said:
It is not possible for the Father to proceed from the Son. God being a Trinity is restricted or limited inasmuch as you cannot have the Father proceeding from the Son. It is a strict and binding limiting restriction that the Son must proceed from the Father.
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This is not a limitation on God, but on the persons of God. God is begotten by God, God proceeds from God. The Father cannot proceed from the Son, but God does proceed from God.

The Father begets the Son, so God is called Father because fathers beget. If the Son were to beget, he would be called Father. If God were begotten, he would be called the Son. It is more than terminology. Perichoresis is the theological term to describe the intimacy of the union of the persons, such that begetting and proceeding can define the persons without denying the unity.
 
There is this term in Philosophy, “contingency” which defines our Universe. GOD by definition is not contingent, HE does not have a cause since if you require a cause to exist, then your inception or creation has a beginning.
GOD does not have a cause therefore was never created, no beginning. This is infinite. No beginning and no end.

By definition everything else HE creates, has a beginning and can have an end. When the contingent cause that keeps it going (the created entity) ceases, then the entity ceases to exist.
Example: “The Sun will rise tomorrow and bring light”.
In a few billion years the Sun will have exhausted its fuel and will die. No more light. Light is contingent on the Sun continued burning.

“Pi=3.141592…” As long as this Universe exists that will be the value of Pi. Pi in this case is contingent on the Universe.
 
From the catholic encyclopedia I think confirms the mentioned article. Would you all agree.

The different kinds of infinity must be carefully distinguished. The two principal divisions are: (1) the infinite in only one respect (secundum quid) or the partially infinite, and the infinite in every respect (simpliciter) or the absolutely infinite; (2) the actually infinite, and the potentially infinite, which is capable of an indefinite increase. Infinite in only one respect (viz. extension) is ideal space; infinite in only one respect (viz. duration) is the immortal soul; infinite in every respect is that being alone, which contains in itself all possible perfections and which is above every species and genus and order. Potentially infinite is (e.g.) the path of a body which moves in free space; potentially infinite is also the duration of matter and energy, according to the law of their conservation. For this motion and this duration will never cease, and in this sense will be without end; nevertheless, the path and the duration up to this instant can be measured at any given point and are therefore in this sense finite. Hence they are infinite not according to what they actually are at a given moment, but according to what they are not yet and never actually can be; they are infinite in this, that they are ever and forever progressing without bounds, that there is always the “and so forth”. The actually infinite, however, is now and at every moment complete, absolute, entirely determined. The immeasurable omnipresent spirit does not advance from point to point without end, but is constantly everywhere, fills every “beyond” of every assignable point. Hegel calls potential infinity the improper (schlechte) , actual infinity the trueinfinity.
 
I haven’t read the article. But what i will say is that an infinite in respect of God is not a number of something or a quantity. God is not a potential infinite that goes on forever or an actually infinite number.
 
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Correct but just by saying that leaves so much open. We humans relate the infinite to number and quantity first. A better way to approach it would be to say God is being itself. As thomas himself said. Being considered absolutely can be participated in an infinity of things in an infinite number of ways.

So God’s infinity contains intensively all the infinite possibilities of being and infinitly more.

Just like white light contains intensively all the infinite color spectrum and colors are refraction or modes of this one infinite source.

So God contains the infinite quantity, number, being act intensively.
 
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ttabor33 said:
A better way to approach it would be to say God is being itself.
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I would agree with that.
ttabor33 said:
Being considered absolutely can be participated in an infinity of things in an infinite number of ways.
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Can you give some further explanation, i’m not sure i understand. I would say that there can be a potentially infinite number of something if it is finite, limited, and is not an ontological absolute like God.
 
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ttabor33 said:
So God contains the infinite quantity, number, being act intensively.
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I’m not sure what you mean here. What is meant by God containing something? Is that which is contained by God distinct from God?
 
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I would love to continue this conversation later. I’m taking the kids to see santa right now. 😁
 
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Here is one example of god knowing an infinite amount intensively in himself. He knows all the infinite ways his essence can be participated in

Moreover. If God’s knowledge extends to all things that exist, in whatever way they exist, as we have shown,[4] it follows that He knows not only actual being but also potential being. Now in natural things there is the infinite potentially although not actually, as the Philosopher proves in 3 Phys.[5] Therefore God knows infinite things: even as unity, which is the principle of number, would know infinite species of numbers, if it knew whatever is potentially in it; for unity is every number potentially…
 
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So I agree with you God is not an infinite amount of anything but by stopping there and not saying God contains the infinite within himself seems to cut his wonder short. Would you agree?
 
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ttabor33 said:
Here is one example of god knowing an infinite amount intensively in himself. He knows all the infinite ways his essence can be participated in
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If by that you mean all logically possible ways, then i am forced to agree. But i’m don’t think there is an actually infinite number of distinct possible ways a thing could be or an infinite number of things that could exist. I think God is the only true infinite and everything else is just an analogy, a potentially infinite number.

This i think is where we differ because i don’t think that there can in principle be an actually infinite number, real or imagined or in potential.
 
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I think we agree. There is an Infinite only In potency but God is the fullness of that potency. In other works no matter if God goes on creating a new finite being and each interaction has a little more being for all eternity it will never exhaust the infinite nature of God. Can we agree on that?
 
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ttabor33 said:
I think we agree. There is an Infinite only In potency but God is the fullness of that potency. In other works no matter if God goes on creating a new finite being and each interaction has a little more being for all eternity it will never exhaust the infinite nature of God. Can we agree on that?
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Yes…
 
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Modern Catholic Dictionary:

INFINITY OF GOD. The boundless perfection of God. According to the teaching of the Church, God is “infinite in intellect and will and in every perfection” (First Vatican Council, Session III, Chapter I). In him there is no potentiality but only pure actuality. This means more than affirming that God has no limitations. He has within himself the fullness of all perfection, whether knowledge or power or being.
 
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