rable means the application of form to matter, and
not the resolution of the composite into its universal formal
principles. Thirdly, as regards the end; "for the practical intellect
differs in its end from the speculative," as the Philosopher says (De
Anima iii). For the practical intellect is ordered to the end of the
operation; whereas the end of the speculative intellect is the
consideration of truth. Hence if a builder should consider how a house
can be made, not ordering this to the end of operation, but only to
know (how to do it), this would be only a speculative considerations
as regards the end, although it concerns an operable thing. Therefore
knowledge which is speculative by reason of the thing itself known, is
merely speculative. But that which is speculative either in its mode
or as to its end is partly speculative and partly practical: and when
it is ordained to an operative end it is simply practical.

In accordance with this, therefore, it must be said that God has of
Himself a speculative knowledge only; for He Himself is not operable.
But of all other things He has both speculative and practical
knowledge. He has speculative knowledge as regards the mode; for
whatever we know speculatively in things by defining and dividing, God
knows all this much more perfectly.

Now of things which He can make, but does not make at any time, He has
not a practical knowledge, according as knowledge is called practical
from the end. But He has a practical knowledge of what He makes in
some period of time. And, as regards evil things, although they are
not operable by Him, yet they fall under His practical knowledge, like
good things, inasmuch as He permits, or impedes, or directs them; as
also sicknesses fall under the practical knowledge of the physician,
inasmuch as he cures them by his art.

Reply Obj. 1: The knowledge of God is the cause, not indeed of
Himself, but of other things. He is actually the cause of some, that
is, of things that come to be in some period of time; and He is
virtually the cause of others, that is, of things which He can make,
and which nevertheless are never made.

Reply Obj. 2: The fact that knowledge is derived from things known
does not essentially belong to speculative knowledge, but only
accidentally in so far as it is human.

In answer to what is objected on the contrary, we must say that
perfect knowledge of operable things is obtainable only if they are
known in so far as t