“Even then, at the very zenith of complexity, complexity was eaten up and faded, as a thin white cloud fades into the hard blue burning of the sky, and a simplicity beyond all comprehension, ancient and young as spring, illimitable, pellucid, drew him with cords of infinite desire into its own stillness.” CS Lewis, Perelandra
First – “pellucid” means “allowing the maximal passage of light, as glass.” If you knew that already, brovo. I didn’t. I had to look it up. Anyway, on to the post.
Any time we posit God in time or in sequence or undergoing change, we must also imagine a) some common medium in which he moves that can accommodate that change; and b) some reason outside of God that accounts for the change that “happens to him.”
Now a) cannot be true because nothing can so “contain” God. He is what contains all other things, not vice versa. To therefore presuppose some medium that contains God’s changing states one would have to posit something over and outside God which limited him. But then God would not be God, the first cause and creator of all.
If God were simply one more object in a class of other objects he would cease to be God, for there would be explanations prior to him that conditioned him. The cups and cans and cereal boxes are where they are in space because of the cupboard which holds them. But the cupboard itself is not where it is because of the cups and cans and boxes inside it. Likewise we temporal things pass through space and time and these realities unite all our states of change. In that sense they are “greater” than us and so “contain” us. But nothing can so encompass or contain God.
And b) cannot be true for the same reason: nothing can act on God. Nothing can “happen” to him for the simple reason that that presupposes some other, equal metaphysical reality over and against God that he is up against. But again God creates everything else that is not himself. Therefore there can be no Absolute Other over and against him. He therefore cannot be passive (for just what thing could act on the source of all other things?) Rather God must be purely active and changeless. He is the one setting the limits to other things and causing them to be what they are.
With these points in mind one can more easily grasp the argument for the doctrine of Divine Simplicity. God can have no “parts” because every part presupposes some whole or overarching medium which itself contains the parts themselves. To split a pizza up into pieces you must first have a pizza. Similarly each individual slice of pizza is the one thing called “pizza” rather than something else, and this is because of the single, encompassing reality of the Pizza as such. But notice, while many pieces of pizza presupposes a single pie from which they were cut, a single pie does not necessarily presuppose many pieces. The singular can exist alone; but the many presupposes the single.
Every division, therefore, presupposes something whole and singular that contains the division, and every set of similar things implies something overarching the set which contains it and gives an explanation or ground for why the set can coexist as a collection of similars. Likewise every contrary implies its opposite: black implies non-black, up implies down, right implies left. And yet again, although parts themselves presuppose something single and whole, something single and whole does not have to presuppose parts. The pizza need not be cut up into pieces. It can remain a single pizza if it wants to. As Aristotle said, that which is Primary has no contrary or opposite. Neither does it have parts, division, undergo change or gain and lose reality. It simply is what is it, and imparts division, change, and becoming on other things.
Therefore God’s being is not divided and is not in any way acted on by some overarching thing above or outside him. For any division would simultaneously imply that there is some larger system – some metaphysical force – which allowed all the diverse parts to work together with each other. Such a “space” or “principle of cohesion” would then by the ultimate explanation and limiting factor for why God was divided the way he is. It would set limits for why one of God’s parts existed in just such and such amount over and against his other parts. But God as the Supreme Being can have no such limitation imparted to Him. Rather, he is the one setting the limits: they all flow from him.