‘number’ to them, let alone ‘eight.’ They said that the occurrence of an act indicates that its agent has power; its particular realization among the possible alternatives indicates that He has will; and its precision indicates that He has knowledge. It is self-evident that these propositions are distinct, and revelation uses the terms knowledge, power, and will. Nothing is signified beyond what the act indicates or what revelation expressly names. For this reason, we have confined ourselves to these attributes. If asked, ‘Could He have another attribute?’, they would give differing answers. Some said: ‘Possibility does not apply here, for we have affirmed the attributes only on the evidence of the act, and the act indicates only those attributes.’ Others said: ‘It is rationally possible, but revelation has not mentioned it, so we suspend judgment on the matter. This does not impair one’s belief when no obligation concerning it has been prescribed.’”

He said: “Another answer is that, in the observable realm, they distinguished between essential attributes, which together constitute a thing’s reality, and accidental magnitudes, which play no part in constituting its reality. For essential attributes are not affirmed of a thing as attributable to