Part I (Prima Pars) Part 23 (1/2)
(6) Whether He has a proper knowledge of them?
(7) Whether the knowledge of G.o.d is discursive?
(8) Whether the knowledge of G.o.d is the cause of things?
(9) Whether G.o.d has knowledge of non-existing things?
(10) Whether He has knowledge of evil?
(11) Whether He has knowledge of individual things?
(12) Whether He knows the infinite?
(13) Whether He knows future contingent things?
(14) Whether He knows enunciable things?
(15) Whether the knowledge of G.o.d is variable?
(16) Whether G.o.d has speculative or practical knowledge of things?
_______________________
FIRST ARTICLE [I, Q. 14, Art. 1]
Whether There Is Knowledge [*Scientia] in G.o.d?
Objection 1: It seems that in G.o.d there is not knowledge. For knowledge is a habit; and habit does not belong to G.o.d, since it is the mean between potentiality and act. Therefore knowledge is not in G.o.d.
Obj. 2: Further, since science is about conclusions, it is a kind of knowledge caused by something else which is the knowledge of principles. But nothing is caused in G.o.d; therefore science is not in G.o.d.
Obj. 3: Further, all knowledge is universal, or particular. But in G.o.d there is no universal or particular (Q. 3, A. 5). Therefore in G.o.d there is not knowledge.
_On the contrary,_ The Apostle says, ”O the depth of the riches of the wisdom and of the knowledge of G.o.d” (Rom. 11:33).
_I answer that,_ In G.o.d there exists the most perfect knowledge. To prove this, we must note that intelligent beings are distinguished from non-intelligent beings in that the latter possess only their own form; whereas the intelligent being is naturally adapted to have also the form of some other thing; for the idea of the thing known is in the knower. Hence it is manifest that the nature of a non-intelligent being is more contracted and limited; whereas the nature of intelligent beings has a greater amplitude and extension; therefore the Philosopher says (De Anima iii) that ”the soul is in a sense all things.” Now the contraction of the form comes from the matter. Hence, as we have said above (Q. 7, A. 1) forms according as they are the more immaterial, approach more nearly to a kind of infinity. Therefore it is clear that the immateriality of a thing is the reason why it is cognitive; and according to the mode of immateriality is the mode of knowledge. Hence it is said in _De Anima_ ii that plants do not know, because they are wholly material. But sense is cognitive because it can receive images free from matter, and the intellect is still further cognitive, because it is more separated from matter and unmixed, as said in _De Anima_ iii. Since therefore G.o.d is in the highest degree of immateriality as stated above (Q. 7, A. 1), it follows that He occupies the highest place in knowledge.
Reply Obj. 1: Because perfections flowing from G.o.d to creatures exist in a higher state in G.o.d Himself (Q. 4, A. 2), whenever a name taken from any created perfection is attributed to G.o.d, it must be separated in its signification from anything that belongs to that imperfect mode proper to creatures. Hence knowledge is not a quality of G.o.d, nor a habit; but substance and pure act.
Reply Obj. 2: Whatever is divided and multiplied in creatures exists in G.o.d simply and unitedly (Q. 13, A. 4). Now man has different kinds of knowledge, according to the different objects of His knowledge. He has _intelligence_ as regards the knowledge of principles; he has _science_ as regards knowledge of conclusions; he has _wisdom,_ according as he knows the highest cause; he has _counsel_ or _prudence,_ according as he knows what is to be done. But G.o.d knows all these by one simple act of knowledge, as will be shown (A. 7).
Hence the simple knowledge of G.o.d can be named by all these names; in such a way, however, that there must be removed from each of them, so far as they enter into divine predication, everything that savors of imperfection; and everything that expresses perfection is to be retained in them. Hence it is said, ”With Him is wisdom and strength, He hath counsel and understanding” (Job 12:13).
Reply Obj. 3: Knowledge is according to the mode of the one who knows; for the thing known is in the knower according to the mode of the knower. Now since the mode of the divine essence is higher than that of creatures, divine knowledge does not exist in G.o.d after the mode of created knowledge, so as to be universal or particular, or habitual, or potential, or existing according to any such mode.
_______________________
SECOND ARTICLE [I, Q. 14, Art. 2]
Whether G.o.d Understands Himself?
Objection 1: It seems that G.o.d does not understand Himself. For it is said by the Philosopher (De Causis), ”Every knower who knows his own essence, returns completely to his own essence.” But G.o.d does not go out from His own essence, nor is He moved at all; thus He cannot return to His own essence. Therefore He does not know His own essence.
Obj. 2: Further, to understand is a kind of pa.s.sion and movement, as the Philosopher says (De Anima iii); and knowledge also is a kind of a.s.similation to the object known; and the thing known is the perfection of the knower. But nothing is moved, or suffers, or is made perfect by itself, ”nor,” as Hilary says (De Trin. iii), ”is a thing its own likeness.” Therefore G.o.d does not understand Himself.