God as Pure Act, Part

God as Pure Act, Part VII

Where this argument completes to:

1.) as to an account of what “act” means: Every completion is called such because it lacks nothing intended or desired
The word “act” in English, relates to completion.
So the word act relates to the idea of lacking nothing intended

but whatever lacks nothing intended or desired, English calls “perfect”
So the idea of an act necessarily relates to perfection.

2.) As Pure act can be shown to exist:

a.) as a being who moves all, but is immobile in every respect (not simply as the end is immobile, with respect to this action)
b.) As the one which causes, but is wholly uncaused (unlike the worker, who’s work would cease without the end.)
c.) as the creator of all things, even of those things which may have always been in time
d.) as that to which all things are ordered absolutely, and the measure of all perfections (unlike an end or a measure which is only an end or measure for some.)
e.) as the intelligent director (what is purely completion or perfection cannot lack the highest intelligence, and all intelligence desires to direct, and not to be directed.)
f.) and from other ways that are based on things seen in the world, and seen within the inner life of man.
g.) In any way that pure act might choose to maifest himself, and give to man what he could not have found by his own powers, either absolutely speaking, or in the case of his own powers being too weak to see what reason of itself can see.

We choose to verify his existence in the way that appeals to what is most well known to us- that things move. To this point, we have only dealt with the sorts of motions about which it is true to say are incomplete acts.


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