Actus essendi is aLatin phrase meaning "act of being," introduced by the 13th-century philosopher and theologianThomas Aquinas (1225–1274). It refers to what Aquinas saw as the most fundamental metaphysical principle:[1] the act by which something actually exists. In his system of thought, heavily influenced byAristotle and ChristianNeoplatonism, Aquinas distinguishes between a being’s essence (what a thing is) and its existence (that a thing is). Theactus essendi is the principle that gives existence to essence—it is what makes any created thing real, rather than merely possible.
Aquinas links this principle to the biblical revelation of God asHe Who Is (Exodus 3:14), interpreting God's identity as pure being itself. Unlike created beings, whose essence and existence are distinct, God is identical with His own act of being. For Aquinas, this means God's essence cannot be known directly through sensory experience. Instead, we come to understand God only indirectly—through limited participations in Hisactus essendi, that is, through the reality of created beings, which reflect God's sustaining presence.Aquinas describes theactus essendi as "the act of all acts, the perfection of all perfections",[2] and as "a proper effect of God".[3]
^Pope John Paul II described Aquinas' thought as the philosophy of theactus essendi, "whose transcendental value paves the most direct way to rise to the knowledge of subsisting Being and pure Act, namely to God." Cf. Pope John Paul II, "TheAngelicum Address", speech delivered at thePontifical University of Saint Thomas AquinasAngelicum in Rome on 17 November 1979. The original, in Italian, was published inActa Apostolicae Sedis 71 (1979): 1472–1483. English translations are available inL'Osservatore Romano English Weekly Edition (17 December 1979): 6–8; and inAngelicum 57 (1980): 133–146.
^Thomas Aquinas,Quaestiones disputatae De potentia, question 7, article 2, ad 9. See alsoSumma theologiae, part I, question 4, article 1, ad 3; andSumma contra Gentiles, book II, chapter 54, no. 5.
^Thomas Aquinas,Summa contra Gentiles, book III, chapter 66, no. 4. See alsoSumma theologiae, part I, question 45, article 5, corpus.