"For Aquinas, the second procession grounding real relations is not the procession of the act of love from the will, nor the procession of something else from the act of love within the will, but the procession in the will of the act of love from the inner word in the intellect." (VB CWL 2:109)
Actus imperfecti: movement.
Actus perfecti: act. E.g. sensation, understanding, willing. The 'operatio sensus iam facti in actu per suam speciem.' (CWL 2:114-116)
"The Latin term species translates Aristotle's term eidos and shares it ambiguity. It may mean a form, and then it includes neither common nor individual matter; and it may mean a universal, and then it includes common but not individual matter." (CWL 2:133)
Operatio and actio sometimes mean simply act or being in act, and sometimes mean the exercise of efficient causality. but the precision of trinitarian theory led Aquinas to distinguish exactly between these two meanings w.r.t. the operation or action of intellect: "when that operation is meant in the sense of act, it is termed intelligere; but when by operation is meant that one act is grounding another, it is termed dicere." (CWL 2:136)
"Again, meeting the objection that the divine essence cannot be the object of created knowledge because the judged is to the judge as passive, he answered that on the contrary the sensible and intelligible objects are to sense and intellect as agent inasmuch as sentire and intelligere are a pati quoddam." (CWL 2:142)
And something to be explored further:
"and incidentally, we may ask whether this neglect of natural potency has not some bearing on unsatisfactory conceptions of obediential potency." (CWL 2:149)
Actus imperfecti: movement.
Actus perfecti: act. E.g. sensation, understanding, willing. The 'operatio sensus iam facti in actu per suam speciem.' (CWL 2:114-116)
"The Latin term species translates Aristotle's term eidos and shares it ambiguity. It may mean a form, and then it includes neither common nor individual matter; and it may mean a universal, and then it includes common but not individual matter." (CWL 2:133)
Operatio and actio sometimes mean simply act or being in act, and sometimes mean the exercise of efficient causality. but the precision of trinitarian theory led Aquinas to distinguish exactly between these two meanings w.r.t. the operation or action of intellect: "when that operation is meant in the sense of act, it is termed intelligere; but when by operation is meant that one act is grounding another, it is termed dicere." (CWL 2:136)
"Again, meeting the objection that the divine essence cannot be the object of created knowledge because the judged is to the judge as passive, he answered that on the contrary the sensible and intelligible objects are to sense and intellect as agent inasmuch as sentire and intelligere are a pati quoddam." (CWL 2:142)
And something to be explored further:
"and incidentally, we may ask whether this neglect of natural potency has not some bearing on unsatisfactory conceptions of obediential potency." (CWL 2:149)
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