Summa contra Gentiles2.101 Chapter CI. Whether separate substances know all things at the same time by their natural knowledge

St Thomas Aquinas († 1274) · Summa contra Gentiles (Liber de veritate catholicae fidei contra errores infidelium) · c. 1259-1265

Chapter CI. Whether separate substances know all things at the same time by their natural knowledge

Now since the intellect in act is the thing actually understood, as the sense in act is the thing actually sensed; and since the same thing cannot be several things actually at the same time, it would seem impossible for the intellect of a separate substance to have various species of things intelligible, as we have stated above.

But it must be noted that not all is actually understood, the intelligible species of which is actually in the intellect. For since a substance which has understanding has also a will, and consequently has the control of its action, it is in its power, when it already has an intelligible species, to make use of it for understanding actually; or, if it have several species, to use one of them. Wherefore we do not actually consider all the things whereof we possess knowledge. Therefore an intellectual substance that has knowledge through several species, uses one of them as it will, and thereby knows actually at the same time all that he knows by one species; for they are all as one intelligible thing in so far as they are known through one (species), even as our intellect knows at the same time several things compared or related to one another as one individual thing. But it does not know at the same time the things which it knows through different species. Therefore as there is one understanding so is there one thing actually understood.

Accordingly in the intellect of a separate substance there is a certain succession of understandings: there is not, however, movement properly speaking, since act does not succeed potentiality, but act succeeds act. Whereas the divine intellect, forasmuch as it knows all things through one, namely the divine essence, and because its act is its essence, knows all things at the same time. Consequently there is no succession in His understanding, but His act of intelligence is wholly perfect at the same time, and endureth through all ages. Amen.

the English Dominican Fathers (Laurence Shapcote, O.P.) (1864–1947), London: Burns Oates & Washbourne: First Book 1924, Second Book 1923, Third Book 1928 (Fourth Book, 1929, not included). Digital text: OCR of Internet Archive scans, corrected: Book I summacontragenti01thomuoft; Book II chapter by chapter from the cleaner of summacontragenti02thomuoft and summacontragenti0002unse; Book III part I summacontragenti0000lond; Book III part II summacontragenti0000unse_l9e4. Public domain in the US and Canada: published in London 1923-1928 (before 1931); translator Laurence Shapcote died 1947. The Latin is not included.

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