Finite angels, infinite act, and infinite potency

Use in the book

Thought ascends beyond celestial spheres and imagines an angel higher than any finite angel already considered. As long as each remains finite, the ascent can continue. The mind ends the regress by concluding to an infinite spirit beyond every actual or conceivable angel. This is an argument from finite grades to a transcendent terminus, not a census showing that infinitely many actual angels occupy successively higher ranks.

The same cognitive power discovers infinite act and infinite potency. Matter is expressly subdita deo, subject to God, and capable of receiving forms from that source. Ficino then envisages the indefinite succession of generation flowing from act into receptive potency. The possibility of infinite temporal succession is not automatically an assertion that a particular material individual has always existed.

Universality supplies another route: indefinitely many humans fall under humanity; species gather into genus; genera into essence; essence is referred to divine unity, truth and goodness. Thought can descend again into multiplicity. Its power makes many one in understanding without physically compressing individuals into a lump or dissolving their differences.

This passage is important for the First Cause because it holds hierarchy, causal dependence and cognitive ascent together. The mind capable of conceiving the infinite source is not thereby that source, and matter's receptivity does not replace God's productive act.

Places to read

1. VIII.16.2The ascending finite-angels argument leads to God, then to the act/potency contrast and the universal gathering of many into one.

Translation in this edition

The source preserves “in some manner” for mind’s infinite power, while calling God infinite act. Potentia is best retained as potency here; translating it simply as powerful matter would reverse its receptive function. The corrected quolibet governs universali.

actus / actu

actus / actu. Printed forms: actu; actum; actus.

Actuality or realized activity, as distinguished from merely potential availability. The actual point hypothesis fails; completed knowing is an act; God is infinite act in contrast to receptive matter. References: VIII.4.2, VIII.4.9, VIII.4.11, VIII.15.3, VIII.16.2. See Finite angels, infinite act, and infinite potency.

actus infinitus / potentia infinita

actus infinitus / potentia infinita. Printed forms: infinitum actum; potentiam infinitam; subdita deo.

Infinite act and infinite potency, with matter expressly subject to God. The contrast makes God productive and matter receptive, preventing their treatment as equal independent first principles. References: VIII.16.2. See Finite angels, infinite act, and infinite potency.

angelus finitus

angelus finitus. Printed forms: angelos; angelum; finito; finitum.

A finite angel or spirit, however elevated its conceived grade. The mind can think a higher grade than any finite one, prompting an ascent to an infinite terminus rather than an asserted actual infinity of angels. References: VIII.16.2. See Finite angels, infinite act, and infinite potency.

ascendere / descendere

ascendere / descendere. Printed forms: ascendamus; ascendere; ascendimus; ascendit; descendit; gradatim; gradibus.

To ascend or descend, spatially in elemental examples and hierarchically in soul's relation to Ideas or body. Natural order and cognitive ascent do not require a literal journey to a physically higher place. References: V.4.4, V.5.4, V.12.14, V.15.6. See Intelligible principles and reasoning.

Ascending and descending through ordered grades or levels of generality. Mind moves from many individuals toward divine unity and back toward multiplicity; the process is explanatory rather than bodily travel. References: VIII.16.2. See Finite angels, infinite act, and infinite potency.

gradus

gradus. Printed forms: gradatim; gradibus; gradu; gradum; gradus.

A degree or rank; gradatim means by stages. The movement from four causes to three and two describes graded dependency, while angel's added distinction concerns inclination. References: V.3.1, V.5.3, V.5.4. See Four causes and graded dependence.

A degree, rank or step in an ordered ascent or perfection. The four cognitive grades and the imagined hierarchy above finite angels have distinct structures; a higher grade need not mean higher physical altitude. References: VIII.1.1, VIII.4.11, VIII.4.13, VIII.10.2, VIII.16.1, VIII.16.2, VIII.16.3. See Finite angels, infinite act, and infinite potency.

materia

materia. Printed forms: materia; materiae; materiam; materiarum.

Matter as recipient, common bodily constituent or alleged latent source of soul. The disputed question is not whether soul animates matter, but whether its nature depends upon or originates from material potentiality. References: VI.1.5, VI.1.6, VI.7.1, VI.7.2. See Divine production and the third essence.

The receptive material principle and source of bodily particularization in these arguments. Common nature needs a material foundation in its instances; intellect considers forms apart from it; infinite potency remains subject to God. References: VIII.1.3, VIII.8.1, VIII.16.2. See Finite angels, infinite act, and infinite potency.

potentia

potentia. Printed forms: potentia; potentiam.

Power or potentiality, with the act/potency contrast determining the latter sense. Materia’s potentiality for a form differs from the soul’s named vegetative power; translation must not force one English equivalent into both constructions. References: VI.1.5, VI.2.1, VI.7.1. See Substantial form and the receiving subject.

Capacity or potency; the context distinguishes active power from receptive possibility. Potential bodily points cannot be privileged as a cognitive subject; matter's infinite potency is receptivity subject to God. References: VIII.2.8, VIII.4.2, VIII.10.2, VIII.16.2. See Finite angels, infinite act, and infinite potency.

spiritus (incorporeal)

spiritus (incorporeal). Printed forms: spiritibus; spiritum.

An incorporeal being or spiritual mode, as distinct from physiological vital spirit. Truth is located in spirits; the ascent from finite angels reaches an infinite spirit. The meaning follows its predicate and context. References: VIII.1.1, VIII.2.7, VIII.16.2. See Finite angels, infinite act, and infinite potency.

vicissitudo generationis

vicissitudo generationis. Printed forms: generationis vicissitudinem; successione perpetua.

Successive change or alternation in generation. The possibility of unending generation concerns a series of new individuals, distinct from the personal permanence claimed for mind. References: VIII.16.2. See Finite angels, infinite act, and infinite potency.