Aristotelian theology

Aristotelian theology and the scholastic view of God have been influential in Western intellectual history.

In his first philosophy, later called the Metaphysics, (or “after the Physics”), Aristotle discusses the meaning of being as being. He refers to the unmoved movers, and assigns one to each movement in the heavens and tasks future astronomers with correlating the estimated 47 to 55 motions of the Eudoxan planetary model with the most current and accurate observations. According to Aristotle, each unmoved mover continuously contemplates its own contemplation; the planets and stars, which have their source of motion within themselves (by virtue of aether, Aristotle's fifth element) aspire to emulate the uniform circular motion of their particular mover. Thus captivated, their tireless performance is entirely the result of their own desire. This is one way in which the movers are said to be unmoved. Likewise, they must have no sensory perception whatsoever on account of Aristotle's theory of cognition: were any form of sense perception to intrude upon their thoughts, in that instant they would cease to be themselves, because actual self-reflection is their singular essence, their whole being. Like the heavenly bodies in their unadorned pursuit, so the wise look, with affection, toward the star; and hence as a role model, they inspire those who look up to them, and by whom others still, will yet find themselves enthralled, and so on, creating the enduring natural order of aeon, season, animal and plant.

In the Metaphysics, Aristotle discusses actuality (entelecheia, Greek: ἐντελέχεια) and potentiality (dynamis, Greek: δύναμις). The former is perfection, realization, fullness of being; the latter imperfection, incompleteness, perfectibility. The former is the determining, the latter the determinable principle. The unmoved movers are entirely actual, Actus Purus, because they are unchanging, eternal, immaterial substance.

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