Likewise, if one divides existence into the perfect and the deficient, the deficient must rely on the perfect; for the deficient is dependent upon the perfect. Were it self-sufficient, it would itself be perfect, since self-sufficiency is among the greatest marks of perfection. If, on the other hand, the perfect were dependent on the deficient, it would thereby become deficient; and were each dependent on the other, an antecedent circularity would arise, which is impossible. Once the existence of the Perfect is established, He must be eternal, for if He were Himself originated the whole of existence would be originated. What is originated is in need of what is eternal; therefore an eternal being is indispensable.

Moreover, the temporal events are themselves deficient, for the mere fact of coming into being entails reliance upon the Self-Sufficient, and neediness is the greatest form of deficiency. Hence the temporal events necessarily depend upon the Perfect, and the argument proceeds to its conclusion.

Again, it may be said: Existence divides into Creator and creature, as stated earlier. It is impossible that anything among His creatures be co-eternal with the Creator; for were that the case, the creature would be a necessitating cause of Him—an absurdity, as already shown.

Through all of these avenues the attributes of perfection are affirmed for God, exalted is He. Once the existence of the Necessary in Himself, the Eternal, the Self-Sufficient, the Sustainer, the Perfect, the Creator, or any other singular attribute of the Lord—blessed and exalted—has been established, we say: The perfection free of all deficiency that is possible for an existent insofar as it exists is either possible for Him or impossible with respect to Him. The second alternative is untenable, for this perfection is possible for contingent, originated beings that depend on Him; indeed, any one of them may be living, knowing, powerful, and hearing