telligible object, nor is it assimilated thereto, but is its
own perfection, and its own intelligible object.

Reply Obj. 3: Existence in nature does not belong to primary matter,
which is a potentiality, unless it is reduced to act by a form. Now
our passive intellect has the same relation to intelligible objects
as primary matter has to natural things; for it is in potentiality as
regards intelligible objects, just as primary matter is to natural
things. Hence our passive intellect can be exercised concerning
intelligible objects only so far as it is perfected by the
intelligible species of something; and in that way it understands
itself by an intelligible species, as it understands other things:
for it is manifest that by knowing the intelligible object it
understands also its own act of understanding, and by this act knows
the intellectual faculty. But God is a pure act in the order of
existence, as also in the order of intelligible objects; therefore He
understands Himself through Himself.
_______________________

THIRD ARTICLE [I, Q. 14, Art. 3]

Whether God Comprehends Himself?

Objection 1: It seems that God does not comprehend Himself. For
Augustine says (Octog. Tri. Quaest. xv), that "whatever comprehends
itself is finite as regards itself." But God is in all ways infinite.
Therefore He does not comprehend Himself.

Obj. 2: If it is said that God is infinite to us, and finite to
Himself, it can be urged to the contrary, that everything in God is
truer than it is in us. If therefore God is finite to Himself, but
infinite to us, then God is more truly finite than infinite; which is
against what was laid down above (Q. 7, A. 1). Therefore God does
not comprehend Himself.

_On the contrary,_ Augustine says (Octog. Tri. Quaest. xv), that
"Everything that understands itself, comprehends itself." But God
understands Himself. Therefore He comprehends Himself.

_I answer that,_ God perfectly comprehends Himself, as can be thus
proved. A thing is said to be comprehended when the end of the
knowledge of it is attained, and this is accomplished when it is known
as perfectly as it is knowable; as, for instance, a demonstrable
proposition is comprehended when known by demonstration, not, however,
when it is known by some probable reason. Now it is manifest that God
knows Himself as perfectly as He is perfectly knowable. For everything
is knowable according to the mode of its own actuality; since a thing
is not kn