ysius understand the
words, "There is no contact with God"; that is, so that God Himself
be touched.

Reply Obj. 2: God moves as the object of desire and apprehension; but
it does not follow that He always moves as being desired and
apprehended by that which is moved; but as being desired and known by
Himself; for He does all things for His own goodness.

Reply Obj. 3: The Philosopher (Phys. viii, 10) intends to
prove that the power of the first mover is not a power of the first
mover _of bulk,_ by the following argument. The power of the first
mover is infinite (which he proves from the fact that the first mover
can move in infinite time). Now an infinite power, if it were a power
_of bulk,_ would move without time, which is impossible; therefore the
infinite power of the first mover must be in something which is not
measured by its bulk. Whence it is clear that for a body to be moved
without time can only be the result of an infinite power. The reason
is that every power of bulk moves in its entirety; since it moves by
the necessity of its nature. But an infinite power surpasses out of
all proportion any finite power. Now the greater the power of the
mover, the greater is the velocity of the movement. Therefore, since a
finite power moves in a determinate time, it follows that an infinite
power does not move in any time; for between one time and any other
time there is some proportion. On the other hand, a power which is not
in bulk is the power of an intelligent being, which operates in its
effects according to what is fitting to them; and therefore, since it
cannot be fitting for a body to be moved without time, it does not
follow that it moves without time.
_______________________

THIRD ARTICLE [I, Q. 105, Art. 3]

Whether God Moves the Created Intellect Immediately?

Objection 1: It would seem that God does not immediately move the
created intellect. For the action of the intellect is governed by its
own subject; since it does not pass into external matter; as stated
in _Metaph._ ix, Did. viii, 8. But the action of what is moved by
another does not proceed from that wherein it is; but from the mover.
Therefore the intellect is not moved by another; and so apparently
God cannot move the created intellect.

Obj. 2: Further, anything which in itself is a sufficient principle
of movement, is not moved by another. But the movement of the
intellect is its act of understanding; in the sense in which we say
that