 Esse essentiae is before every genus and outside every genus: only in that it is composed does it belong to a given genus. From this perspective, it is not being that is added to what is proper to every thing, but the opposite: what determines being supervenes on the latter. Consequently, it is not so much the objective content of an essence that is in potency to being, but rather it is being that is in potency to its subsequent objective determinations (Gómez Caffarena 1958; Porro 1996). This is Henry's theory in the later Quodlibeta, in concordance with the theory in De causis according to which the first of created things is being (Porro 2014). The being created first by God is clearly not esse existentiae, but esse essentiae, called esse latissimum, esse communissimum, and esse largissimo modo acceptum in q. 3 of Quodl. XI. All that follows — that is, the determination of essence with regard to its objective content or to its actualization in the physical or mental world — is none other than a delimitation, or specification, of that being. The radical conclusion of Henry's theory is that the only real term of creation is esse latissimum; all the rest is not created from nothing, but is constituted through an in-formation process of that essential being in a strict hierarchical order. Hence, esse essentiae is created first; next comes, through information, esse aliquid per essentiam; finally, the whole essence thus composed is placed in act. Esse existentiae is the actualization of esse essentiae, just as esse aliquid per existentiam is the actualization of esse aliquid per essentiam, though this is not a matter of things, elements or different parts, but only of different intentions.