  In general, the activities proper to intellectual creatures point much more directly than merely sensible or sentient creatures to the divine Source. Both the objects of the understanding and the will are ultimately rooted in God as Being and Goodness. This more direct pointing to God on the part of the intellectual creature is also seen in the intellectual creature’s constitution, both psychological and ontological. The image of God is found in the fundamental interrelatedness of the memory, understanding, and will. Each act of memory calls to mind the past, is aware of the present and anticipates the future; each act of understanding presupposes the memory of first principles; and each act of will presupposes the act of understanding and moves the mind to further acts of memory. This triadic structure of the human mind reflects its Source: the Perfect Being that is simultaneously, Highest Unity, Supreme Truth, and Ultimate  Good.[36]  Likewise, the ontological constitution of intellectual creatures, humans and angels, moves us along the road to the consideration of God. Each intellectual creature is composed of act and potency, metaphysical principles that Bonaventure understands to be co-extensive with matter and  form.[37]  Accordingly, even intellectual creatures are composed of form and  matter.[38]  For Bonaventure, it is the conjunction of form and matter that explains the individuality of each  thing.[39]  But that even the highest creatures are composed of potency and act in this fashion entails that they are derived from a Source that is not so composed, but is, instead, pure act and hence pure form.