Entelechy

[Pages 114–115] [H]e [Aristotle] tells us expressly, that that which we call the rational soul is […] 'separable from the body,' […] 'because it is not the entelech of any body.' […] [page 500] Wickedness is the form and entelech of all the wicked spirits: it is the difference of a name, rather than any proper difference of natures that is between the devil and wicked men.

Act, as we have already emphasized, is also called by Aristotle an entelechy. […] [A]ct and entelechy bespeak something fulfilled, actualized perfection, or the actualized. The soul, hence, insofar as it is essence or form of the body, is the act and entelechy of the body; and in general all forms of sensible substances are act and entelechy. God, we will see, will be pure entelechy (and just as the other movent Intelligences of the celestial spheres).

Simply put, entelechy is any process that has a beginning, middle, and end. The end or goal is the telos; it shows up as the second syllable of the word en-TEL-echy. A simple natural entelechy is the corn entelechy. A kernel of corn when planted begins an entelechy. That is, a process of growth begins as the kernel/seed sprouts roots, then a blade. The growth process continues until it reaches its telos. Its telos is the completion of the process and the resulting production of brand new kernels that look very much like the kernel that began this process. Once that telos or goal has been reached, we say that the process is complete or perfect or teleios. But then what happens? A new entelechy begins. Each of those kernels that were produced in the previous entelechy begins to sprout and produces its own entelechy. In other words, entelechies are often cyclical.

But while these forces of chance work both in organic and in inorganic nature, there is an additional principle in organic (living) nature: an organizing principle or entelechie.

Aristotleians assumed that rest is the natural state of a body in the terrestrial sphere. If something moves, then this unnatural change in its state requires explanation. Something must be pushing on it, or its motions must derive from some internal teleological "drive" within it – a sort of simple consciousness motivating it. These internal drives were called "entelechies," and Aristotleians held that the entire universe is imbued with entelechies.

The entelechy is the name given to our inner dynamic purpose. It is the seed of potential that nestles deep within us, containing the fractal image of who we really are and what we can become. The Greek philosopher Socrates first coined the term entelechy, and the great mystic [Pierre] Teilhard de Chardin brought it to public attention. […] The inner sense of purpose that is governed by the entelechy is the driving force behind our lives, helping us to blossom into the fullest expression of ourselves.

Karl Rahner and especially David Coffey, who follows and develops Rahner's theology, point out that the Holy Spirit bears an entelechy toward the Son. An entelechy (as the term is used by Rahner and Coffey) is an internal force or principle that drives a being toward its destiny. When applied to the Holy Spirit it refers to the redemptive purpose that motivates and orients the work of the Holy Spirit in redemption. The philosophical term entelechy helps to express the theology of the biblical description of the Holy Spirit as "the Spirit of Christ."