Summa contra Gentiles1.44 Chapter XLIV. That God is an intelligent being

It may be shown from the above that God is an intelligent being.

For it was proved that it is impossible to proceed to infinity in movers and things moved, and that all things moved must be reduced, as is probable, to one self-moving principle. Now a self-mover moves itself by appetite and apprehension: for suchlike things alone are found to move themselves, since it is in them to be moved and not to be moved. Wherefore the moving part in the first self-mover must needs be appetitive and apprehensive. Now in that movement which is by appetite and apprehension, the appetent and apprehender is a moved mover, while appetible and apprehended is a mover not moved. Since then that which is the first mover of all, which we call God, is a mover altogether unmoved, it follows that it is compared to the motor which is a part of the self-mover as the appetible to the appetent. Not, however, as the appetible to the sensitive appetite, because the sensitive appetite is not of the good simply, but of this particular good, since also sensitive apprehension is only of the particular; and that which is good and appetible simply, is prior to that which is good and appetible here and now. Therefore the first mover must be the appetible as an object of the understanding: and consequently the mover that desires itself must be an intelligent being. Much more therefore is the very first appetible an intelligent being; because that which desires it becomes actually understanding through being united to it as an intelligible object. Therefore it follows that God is intelligent, if it be supposed that the first mover moves itself, as the early philosophers maintained.

Again. The same conclusion follows necessarily, if movable things be reduced not to some first self-mover, but to a mover that is utterly immovable. For the first mover is the universal principle of movement. Wherefore, since every mover moves by some form which it intends in moving, it follows that the form by which the first mover moves must be universal form and universal good. Now a form is not found under conditions of universality save in the intellect. Therefore the first mover, which is God, must be intelligent.

Moreover. In no order of movers do we find that a mover by the intellect is the instrument of that which moves without intellect; but rather the opposite. Now all movers that are in the world, are compared to the first mover which is God, as instruments to the principal agent. Since then we find in the world many movers by intellect, it is impossible that the first mover move without intellect. Therefore God must of necessity be intelligent.

Again. A thing is intelligent from the fact of its being without matter: in sign of which forms become understood by being abstracted from matter. Hence also understanding is of universals and not of singulars, because matter is the principle of individualization. Now forms actually understood become one with the intellect actually understanding. Wherefore, if forms are actually understood from the very fact that they are without matter, it follows that a thing is actually intelligent from the fact that it is without matter. Now it was shown above that God is absolutely immaterial. Therefore He is intelligent.

Again. God lacks no perfection that is to be found in any genus of things, as we have proved above: nor does it follow from this that there is any composition in Him, as was also shown above. Now the greatest among the perfections of things is that a thing is intellectual, because thereby it is, after a fashion, all things, having in itself the perfection of all. Therefore God is intelligent.

Moreover. Whatever tends definitely to an end, either prescribes that end to itself, or that end is prescribed to it by another: else it would not tend to this end rather than to that. Now natural things tend to definite ends, for they do not pursue their natural purposes by chance, since in that case those purposes would not be realized always or for the most part, but seldom, for of such is chance. Since then they do not prescribe the end to themselves, for they do not apprehend the notion of end, it follows that the end is prescribed to them by another, Who is the author of nature. This is He Who gives being to all, and Who necessarily exists of Himself, Whom we call God, as shown above. Now He would be unable to prescribe nature its end unless He were intelligent. Therefore God is intelligent.

Moreover. Whatever is imperfect originates from something perfect: because the perfect naturally precedes the imperfect, as act precedes potentiality. Now the forms that exist in particular things are imperfect, since their existence is limited and does not extend to the full universality of their nature. Wherefore they must needs originate from certain perfect and not limited forms. Now such forms are impossible except as an object of the understanding, since no form is found in a state of universality except in the intellect. Consequently those forms must be intelligent if they are subsistent, for in no other way can they be operative. Therefore it follows that God Who is the first subsistent act, from which all others derive, is intelligent.

The Catholic faith confesses this truth. For it is said of God (Job ix. 4): He is wise in heart and mighty in strength; and (xii. 16): With Him is strength and wisdom; and in the psalm: Thy knowledge is become wonderful to me; and (Rom. xi. 33): O the depth of the riches of the wisdom and of the knowledge of God!

The truth of this belief took such hold on men that they named God from understanding: for ©eo?, which is the Greek for God, is derived from OedaOai, which means to consider or to see.