-The simplicity of God is such that there is a single intelligible form in him, and this single intelligible form contains all perfections in an eminent and unified way. This unity and simplicity accounts for why there is one and only one interior procession of the divine mind. If in the divine mind there were, say, seven distinct formalities in the divine mind, we would expect seven processions of the divine mind and not one. A similar argument applies to the interior processions of the will.

-Art is in one sense the product, and in another sense the skill; for art is both a thing we make and a thing we know. Taken in this second sense, art belongs preeminently to the intelligible exemplar which moves and guides all art. Taken in this sense, God himself is the preeminent art over all arts, and the divine being is a certain exemplar from the imitation of which all other arts arise and come forth.

-In things that come to be, the final cause is the first in intention, but the last in generation. At the term of generation, the final cause is the form, having been educed from the potency of matter. And so the efficient cause serves two purposes: it is both the source of existence and the source of motion, and in being the source of motion it is distinct from the immobile final cause. In things that come to be without motion, the agent cause will therefore coincide with the final cause, for the principle of distinction will fall.

-God is pure act- the word “pure” is opposed to “mixed”; an act that is not existing with any passive potency whatsoever. for this reason, it is fitting to understand him as a certain operation, and an operation of the best kind- sc. an immanent operation of mind, although we do not say that his operation is of something (unless we mean to indicte its subsistence or perfection) but that he is the operation. If we start with this truth, though, we would probably conclude with Kant that the human mind is lead to unintelligible antinomies, for one cannot think what it would possibly mean for there to be a subsistent operation. But this is the product of starting halfway, as though we could start with the idea of pure act. If we go in the right order, we will come to the idea of pure act through seeing its necessary relation to the things around us: pure act is necessary in order that anything around us be actual at all.

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