Education estimates a perfect act of knowledge in the professor, from there that it is necessary that the master or who teaches possesss in explicit and perfect way the knowledge so that desperte the intellect of the pupil. Somebody can exactly be law for itself, but not necessarily he will be master of itself exactly. Sela Ward pursues this goal as well. God knows all the things by which the man is taught. In the third article he has yourself that God is the cause of the knowledge of the man in the way most excellent, because endowed the soul with intellectual light e, on the other hand, printed in it the knowledge of the first principles, that they are as that seeds of the knowledge; in a similar way that it also printed in the other natural realities the seminal reasons of all the effect that produce. The angel possesss a more perfect intellectual light of course of what of the man, that is, the angel can be cause of the knowledge, even so in inferior way to the one of God, but superior to the one of the man.
God can fortify the light infusa so that the man sees more perfectly. Everything what is less perfect receives a reinforcement when something is joined that is more perfect in the sort. The intention of the will cannot be coerced, but the sensitive part yes. In the room article it is had that the contemplativa life and the active life are distinguished for the end and the substance. The substance of the active life is the secular realities on which the human acts turn; the substance of the contemplativa life is the intelligible essences of the things, on which if it withholds the contemplativo. This diversity elapses of the diversity of ends. The end of the contemplativa life is the consideration of the truth, of the incriada truth, in accordance with the possible way to who it contemplates.