Whence it follows that God is absolutely perfect, since
Whence it follows that God is absolutely perfect, since perfection is nothing but magnitude of positive reality, in the strict sense, setting aside the limits or bounds in things which are limited.
When Gottfried Leibniz proclaimed, “Whence it follows that God is absolutely perfect, since perfection is nothing but magnitude of positive reality, in the strict sense, setting aside the limits or bounds in things which are limited,” he was not crafting words of vanity, but reaching toward the eternal mystery of divinity itself. His words carry the weight of philosophy and faith entwined, declaring that perfection is not a hollow ideal, but the fullness of all positive reality, without the flaws, restrictions, and shadows that mar created things. To speak thus is to rise above the ordinary and glimpse the Infinite.
The ancients, too, wrestled with this truth. Plato dreamed of the Form of the Good, the highest reality beyond all change and corruption. The Stoics spoke of divine reason, Logos, ordering all things with perfect wisdom. But it was Leibniz, standing at the crossroads of philosophy and theology, who gave shape to the idea that God’s perfection is not the absence of imperfection alone, but the fullness of positive being — an overflowing magnitude without boundary. In other words, God is not limited like the creatures He made; His essence is limitless, whole, radiant, and without measure.
History itself offers testimony of how this vision shapes human destiny. Consider the life of St. Augustine, who wandered for years through error, lust, and despair, until he beheld in God the one reality without lack or shadow. In confessing his restless heart, Augustine discovered that only in the embrace of infinite perfection could his soul find rest. His journey reveals the very teaching of Leibniz: human beings, bounded and limited, can find peace only by gazing upon that which is boundless — the positive reality of God.
Yet this truth is not only for philosophers and saints, but for all who seek meaning. For when we grasp that God alone is limitless perfection, we begin to see our own lives in their proper light. Our achievements, no matter how glorious, are finite; our knowledge, however vast, is partial. But this does not diminish us — it elevates us, for in recognizing our limits, we can orient our lives toward that which has no limit. The heart that knows it is finite is free to reach for the Infinite.
Leibniz’s teaching also contains a profound rebuke to despair. When we face failure, sorrow, or injustice, it is easy to see only the limits of life — the walls of time, the sting of weakness, the cruelty of fate. Yet his words remind us that beyond these bounds lies a greater reality, one that is wholly positive. To believe in this is to walk with hope, for the perfection of God does not flicker with the winds of circumstance. It is eternal, unshaken, and unbroken.
The lesson is plain: we must shape our lives in imitation of the divine, not by pretending to be limitless, but by striving to fill our finite days with positive reality. Every act of kindness, every pursuit of wisdom, every moment of love and truth is a reflection of that greater perfection. Though we are bound by limits, we can walk as vessels of the boundless, bearing in ourselves the image of God’s radiance.
In practice, this means choosing to dwell on what is whole, good, and life-giving rather than what is fractured or bitter. It means disciplining our minds to seek truth, our hearts to offer love, and our hands to labor in service. It means letting go of envy, pride, and despair, for these are born of clinging to limits. Instead, let us look to the boundless source and allow His positive reality to flow through us into every corner of our existence.
Therefore, remember the wisdom of Leibniz: God is absolutely perfect, for perfection is nothing but magnitude of positive reality without limit. In this truth lies our hope and our calling. We are finite, but we are invited to participate in the Infinite. Live each day as a reflection of that light, and though your life be bounded by time, its meaning will stretch into eternity.
LNLe Nhi
Reading this, I feel intrigued by the logical framework Leibniz uses. Can perfection as magnitude of positive reality coexist with the concept of free will or the presence of evil? How does setting aside limits in the definition of perfection affect our understanding of God’s role in the world? I’d like insights into how philosophers reconcile the absolute nature of divine perfection with the imperfections and limitations evident in human experience and natural phenomena.
HTHong Tuyet
This perspective raises questions about abstraction and reality. By equating perfection with limitless positive reality, is Leibniz emphasizing a purely conceptual ideal, or an actual attribute of God? How does this philosophical approach deal with the presence of limitations and constraints in the physical world? I’d like a perspective on how this view of divine perfection has influenced subsequent theology, metaphysics, and modern philosophical thought about the nature of God.
TTruong
I find this statement intellectually stimulating but complex. If perfection is defined as infinite positive reality without limits, does that mean any human or worldly attempt at perfection is inherently inadequate? How does this view inform ideas of moral goodness or creative achievement in humans? I’d like a discussion on the philosophical implications of this definition, particularly in relation to metaphysics, ethics, and the problem of evil.
MVManh Vuong
Reading this, I feel both fascinated and challenged by the concept of absolute perfection. Does Leibniz suggest that God’s perfection is beyond human comprehension because it is limitless? How can finite minds even begin to grasp such magnitude of positive reality? I’d like insights into how philosophers have debated the tension between divine perfection and observable imperfections in the universe, and what implications this has for faith and reason.
NVNam Vu
This quote makes me ponder the philosophical definition of perfection. How does Leibniz’s idea of perfection as the magnitude of positive reality relate to human understanding of God? Is perfection here purely abstract, or does it imply moral and creative excellence as well? I’d like a perspective on how this notion of absolute perfection compares to other philosophical or theological interpretations, and whether it can be reconciled with the existence of imperfection in the world.