How do we know that God has intellect?
I’ve heard that Aquinas has an argument for this, but I’ve tried reading that argument and it doesn’t make very much sense. (Maybe all I’m asking is for someone to translate that section of the Summa! LOL)
I’m looking for an argument from reason alone.
I’m not looking for a “God of the gaps” argument, so please don’t point to nature’s complexity.
When I say “God” I’m referring to the Uncaused Cause and I’m speaking strictly philosophically, so please don’t point towards anything known about God from the Bible, Tradition or Divine Revelation.
Thanks.
You might look at these from Book 1, ch 44 of the SCG.
" [5] Again, a thing is intelligent because it is without matter. A sign of this is the fact that forms are made understood in act by abstraction from matter. And hence the intellect deals with universals and not singulars, for matter is the principle of individuation. But forms that are understood in act become one with the intellect that understands them in act. Therefore, if forms are understood in act because they are without matter, a thing must be intelligent because it is without matter. But we have shown that God is absolutely immaterial. God is, therefore, intelligent.
[6] Then, too, as was shown above, no perfection found in any genus of things is lacking to God. Nor on this account does any composition follow in Him. But among the perfections; of things the greatest is that something be intelligent, for thereby it is in a manner all things, having within itself the perfections of all things. God is, therefore, intelligent.
[7] Again, that which tends determinately to some end either has set itself that end or the end has been set for it by another. Otherwise, it would tend no more to this end than to that. Now, natural things tend to determinate ends. They do not fulfill their natural needs by chance, since they would not do so always or for the most part, but rarely, which is the domain of chance. Since, then, things do not set for themselves an end, because they have no notion of what an end is, the end must be set for them by another, who is the author of nature. He it is who gives being to all things and is through Himself the necessary being. We call Him God, as is clear from what we have said. But God could not set an end for nature unless He had understanding. God is, therefore, intelligent.
[8] Furthermore, everything imperfect derives from something perfect; for the perfect is naturally prior to the imperfect, as is act to potency. But the forms found in particular things are imperfect because they are there in a particular way and not according to the community of their natures. They must therefore be derived from some forms that are perfect and not particular. But such forms cannot exist unless by being understood, since no form is found in its universality except in the intellect. Consequently, these forms must be intelligent, if they be subsistent; for only thus do they have operation. God, then, Who is the first subsistent act, from whom all other things are derived, must be intelligent. "
[5] Again, a thing is intelligent because it is without matter. A sign of this is the fact that forms are made understood in act by abstraction from matter. And hence the intellect deals with universals and not singulars, for matter is the principle of individuation. But forms that are understood in act become one with the intellect that understands them in act. Therefore, if forms are understood in act because they are without matter, a thing must be intelligent because it is without matter. But we have shown that God is absolutely immaterial. God is, therefore, intelligent.
[6] Then, too, as was shown above, no perfection found in any genus of things is lacking to God. Nor on this account does any composition follow in Him. But among the perfections; of things the greatest is that something be intelligent, for thereby it is in a manner all things, having within itself the perfections of all things. God is, therefore, intelligent.
[7] Again, that which tends determinately to some end either has set itself that end or the end has been set for it by another. Otherwise, it would tend no more to this end than to that. Now, natural things tend to determinate ends. They do not fulfill their natural needs by chance, since they would not do so always or for the most part, but rarely, which is the domain of chance. Since, then, things do not set for themselves an end, because they have no notion of what an end is, the end must be set for them by another, who is the author of nature. He it is who gives being to all things and is through Himself the necessary being. We call Him God, as is clear from what we have said. But God could not set an end for nature unless He had understanding. God is, therefore, intelligent.
[8] Furthermore, everything imperfect derives from something perfect; for the perfect is naturally prior to the imperfect, as is act to potency. But the forms found in particular things are imperfect because they are there in a particular way and not according to the community of their natures. They must therefore be derived from some forms that are perfect and not particular. But such forms cannot exist unless by being understood, since no form is found in its universality except in the intellect. Consequently, these forms must be intelligent, if they be subsistent; for only thus do they have operation. God, then, Who is the first subsistent act, from whom all other things are derived, must be intelligent."
dhspriory.org/thomas/english/ContraGentiles1.htm#44
Linus2nd
. Now the learning can begin, although I am not sure I understand this all that well myself, but I can try to help.