lutely, potentiality is posterior to act. Now everything which is
in any way changed, is in some way in potentiality. Hence it is
evident that it is impossible for God to be in any way changeable.
Secondly, because everything which is moved, remains as it was in
part, and passes away in part; as what is moved from whiteness to
blackness, remains the same as to substance; thus in everything which
is moved, there is some kind of composition to be found. But it has
been shown above (Q. 3, A. 7) that in God there is no composition,
for He is altogether simple. Hence it is manifest that God cannot be
moved. Thirdly, because everything which is moved acquires something
by its movement, and attains to what it had not attained previously.
But since God is infinite, comprehending in Himself all the plenitude
of perfection of all being, He cannot acquire anything new, nor extend
Himself to anything whereto He was not extended previously. Hence
movement in no way belongs to Him. So, some of the ancients,
constrained, as it were, by the truth, decided that the first
principle was immovable.

Reply Obj. 1: Augustine there speaks in a similar way to
Plato, who said that the first mover moves Himself; calling every
operation a movement, even as the acts of understanding, and willing,
and loving, are called movements. Therefore because God understands
and loves Himself, in that respect they said that God moves Himself,
not, however, as movement and change belong to a thing existing in
potentiality, as we now speak of change and movement.

Reply Obj. 2: Wisdom is called mobile by way of similitude,
according as it diffuses its likeness even to the outermost of things;
for nothing can exist which does not proceed from the divine wisdom by
way of some kind of imitation, as from the first effective and formal
principle; as also works of art proceed from the wisdom of the artist.
And so in the same way, inasmuch as the similitude of the divine
wisdom proceeds in degrees from the highest things, which participate
more fully of its likeness, to the lowest things which participate of
it in a lesser degree, there is said to be a kind of procession and
movement of the divine wisdom to things; as when we say that the sun
proceeds to the earth, inasmuch as the ray of light touches the earth.
In this way Dionysius (Coel. Hier. i) expounds the matter, that every
procession of the divine manifestation comes to us from the movement
of the Father of