ts object are proportional to
each other, the intellect must be related to the infinite, as is its
object, which is the quiddity of a material thing. Now in material
things the infinite does not exist actually, but only potentially, in
the sense of one succeeding another, as is said Phys. iii, 6.
Therefore infinity is potentially in our mind through its considering
successively one thing after another: because never does our
intellect understand so many things, that it cannot understand more.

On the other hand, our intellect cannot understand the infinite
either actually or habitually. Not actually, for our intellect cannot
know actually at the same time, except what it knows through one
species. But the infinite is not represented by one species, for if
it were it would be something whole and complete. Consequently it
cannot be understood except by a successive consideration of one part
after another, as is clear from its definition (Phys. iii, 6): for
the infinite is that "from which, however much we may take, there
always remains something to be taken." Thus the infinite could not be
known actually, unless all its parts were counted: which is
impossible.

For the same reason we cannot have habitual knowledge of the infinite:
because in us habitual knowledge results from actual consideration:
since by understanding we acquire knowledge, as is said _Ethic._ ii, 1.
Wherefore it would not be possible for us to have a habit of an
infinity of things distinctly known, unless we had already considered
the entire infinity thereof, counting them according to the succession
of our knowledge: which is impossible. And therefore neither actually
nor habitually can our intellect know the infinite, but only
potentially as explained above.

Reply Obj. 1: As we have said above (Q. 7, A. 1), God is called
infinite, because He is a form unlimited by matter; whereas in
material things, the term "infinite" is applied to that which is
deprived of any formal term. And form being known in itself, whereas
matter cannot be known without form, it follows that the material
infinite is in itself unknowable. But the formal infinite, God, is
of Himself known; but He is unknown to us by reason of our feeble
intellect, which in its present state has a natural aptitude for
material objects only. Therefore we cannot know God in our present
life except through material effects. In the future life this defect
of intellect will be removed by the stat