3>49 It is more improperly said that God is intellect or that which has intellect, than that the rational soul is an angel.
3>43. The act by which the angelic and rational nature is bestowed with
the greatest happiness is an act neither of the intellect nor of the will, but
is the union of the unity that exists in the otherness of the soul with the
unity that exists without otherness.
3>63. Although in the soul there exists in act an intellectual nature, through
which it convenes with the angel, just as a rational nature exists in it, through
which it is distinguished from that, there is nothing intrinsic in it through
which it is able, without the appropriate image, to understand something dis-
tinct from itself.
5>13. If we follow the theology of Syrianus, it is rational [to claim] that priests
in the ecclesiastical hierarchy correspond to the analogous powers in the celes-
5>17. If we follow the doctrine of Syrianus, it is appropriate after the unity of
total intellection, which is also divided triply into substantial, potential, and
operative intellection, to posit another triad of intellection, namely, partial,
participated, and imagerial.