Part IV (Tertia Pars) Part 18 (2/2)
Reply Obj. 2: By the union this Man is blessed with the uncreated beat.i.tude, even as by the union He is G.o.d; yet besides the uncreated beat.i.tude it was necessary that there should be in the human nature of Christ a created beat.i.tude, whereby His soul was established in the last end of human nature.
Reply Obj. 3: The beatific vision and knowledge are to some extent above the nature of the rational soul, inasmuch as it cannot reach it of its own strength; but in another way it is in accordance with its nature, inasmuch as it is capable of it by nature, having been made to the likeness of G.o.d, as stated above. But the uncreated knowledge is in every way above the nature of the human soul.
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THIRD ARTICLE [III, Q. 9, Art. 3]
Whether Christ Had an Imprinted or Infused Knowledge?
Objection 1: It would seem that there was not in Christ another infused knowledge besides the beatific knowledge. For all other knowledge compared to the beatific knowledge is like imperfect to perfect. But imperfect knowledge is removed by the presence of perfect knowledge, as the clear ”face-to-face” vision removes the enigmatical vision of faith, as is plain from 1 Cor. 13:10, 12.
Since, therefore, in Christ there was the beatific knowledge, as stated above (A. 2), it would seem that there could not be any other imprinted knowledge.
Obj. 2: Further, an imperfect mode of cognition disposes towards a more perfect, as opinion, the result of dialectical syllogisms, disposes towards science, which results from demonstrative syllogisms. Now, when perfection is reached, there is no further need of the disposition, even as on reaching the end motion is no longer necessary. Hence, since every created cognition is compared to beatific cognition, as imperfect to perfect and as disposition to its term, it seems that since Christ had beatific knowledge, it was not necessary for Him to have any other knowledge.
Obj. 3: Further, as corporeal matter is in potentiality to sensible forms, so the possible intellect is in potentiality to intelligible forms. Now corporeal matter cannot receive two forms at once, one more perfect and the other less perfect. Therefore neither can the soul receive a double knowledge at once, one more perfect and the other less perfect; and hence the same conclusion as above.
_On the contrary,_ It is written (Col. 2:3) that in Christ ”are hid all the treasures of wisdom and knowledge.”
_I answer that,_ As stated above (A. 1), it was fitting that the human nature a.s.sumed by the Word of G.o.d should not be imperfect. Now everything in potentiality is imperfect unless it be reduced to act.
But the pa.s.sive intellect of man is in potentiality to all intelligible things, and it is reduced to act by intelligible species, which are its completive forms, as is plain from what is said _De Anima_ iii, 32, 38. And hence we must admit in the soul of Christ an infused knowledge, inasmuch as the Word of G.o.d imprinted upon the soul of Christ, which is personally united to Him, intelligible species of all things to which the possible intellect is in potentiality; even as in the beginning of the creation of things, the Word of G.o.d imprinted intelligible species upon the angelic mind, as is clear from Augustine (Gen. ad lit. ii, 8). And therefore, even as in the angels, according to Augustine (Gen. ad lit. iv, 22, 24, 30), there is a double knowledge--one the morning knowledge, whereby they know things in the Word; the other the evening knowledge, whereby they know things in their proper natures by infused species; so likewise, besides the Divine and uncreated knowledge in Christ, there is in His soul a beatific knowledge, whereby He knows the Word, and things in the Word; and an infused or imprinted knowledge, whereby He knows things in their proper nature by intelligible species proportioned to the human mind.
Reply Obj. 1: The imperfect vision of faith is essentially opposed to manifest vision, seeing that it is of the essence of faith to have reference to the unseen, as was said above (II-II, Q. 1, A. 4). But cognition by infused species includes no opposition to beatific cognition. Therefore there is no parity.
Reply Obj. 2: Disposition is referred to perfection in two ways: first, as a way leading to perfection; secondly, as an effect proceeding from perfection; thus matter is disposed by heat to receive the form of fire, and, when this comes, the heat does not cease, but remains as an effect of this form. So, too, opinion caused by a dialectical syllogism is a way to knowledge, which is acquired by demonstration, yet, when this has been acquired, there may still remain the knowledge gained by the dialectical syllogism, following, so to say, the demonstrative knowledge, which is based on the cause, since he who knows the cause is thereby enabled the better to understand the probable signs from which dialectical syllogisms proceed. So likewise in Christ, together with the beatific knowledge, there still remains infused knowledge, not as a way to beat.i.tude, but as strengthened by beat.i.tude.
Reply Obj. 3: The beatific knowledge is not by a species, that is a similitude of the Divine Essence, or of whatever is known in the Divine Essence, as is plain from what has been said in the First Part (Q. 12, A. 2); but it is a knowledge of the Divine Essence immediately, inasmuch as the Divine Essence itself is united to the beatified mind as an intelligible to an intelligent being; and the Divine Essence is a form exceeding the capacity of any creature whatsoever. Hence, together with this super-exceeding form, there is nothing to hinder from being in the rational mind, intelligible species, proportioned to its nature.
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FOURTH ARTICLE [III, Q. 9, Art. 4]
Whether Christ Had Any Acquired Knowledge?
Objection 1: It would seem that in Christ there was no empiric and acquired knowledge. For whatever befitted Christ, He had most perfectly. Now Christ did not possess acquired knowledge most perfectly, since He did not devote Himself to the study of letters, by which knowledge is acquired in its perfection; for it is said (John 7:15): ”The Jews wondered, saying: How doth this Man know letters, having never learned?” Therefore it seems that in Christ there was no acquired knowledge.
Obj. 2: Further, nothing can be added to what is full. But the power of Christ's soul was filled with intelligible species divinely infused, as was said above (A. 3). Therefore no acquired species could accrue to His soul.
Obj. 3: Further, he who already has the habit of knowledge, acquires no new habit, through what he receives from the senses (otherwise two forms of the same species would be in the same thing together); but the habit which previously existed is strengthened and increased.
Therefore, since Christ had the habit of infused knowledge, it does not seem that He acquired a new knowledge through what He perceived by the senses.
_On the contrary,_ It is written (Heb. 5:8): ”Whereas ... He was the Son of G.o.d, He learned obedience by the things which He suffered,” i.e. ”experienced,” says a gloss. Therefore there was in the soul of Christ an empiric knowledge, which is acquired knowledge.
_I answer that,_ As is plain from A. 1, nothing that G.o.d planted in our nature was wanting to the human nature a.s.sumed by the Word of G.o.d. Now it is manifest that G.o.d planted in human nature not only a pa.s.sive, but an active intellect. Hence it is necessary to say that in the soul of Christ there was not merely a pa.s.sive, but also an active intellect. But if in other things G.o.d and nature make nothing in vain, as the Philosopher says (De Coel. i, 31; ii, 59), still less in the soul of Christ is there anything in vain. Now what has not its proper operation is useless, as is said in _De Coel._ ii, 17. Now the proper operation of the active intellect is to make intelligible species in act, by abstracting them from phantasms; hence, it is said (De Anima iii, 18) that the active intellect is that ”whereby everything is made actual.” And thus it is necessary to say that in Christ there were intelligible species received in the pa.s.sive intellect by the action of the active intellect--which means that there was acquired knowledge in Him, which some call empiric. And hence, although I wrote differently (Sent. iii, D, xiv, A. 3; D, xviii, A. 3), it must be said that in Christ there was acquired knowledge, which is properly knowledge in a human fas.h.i.+on, both as regards the subject receiving and as regards the active cause. For such knowledge springs from Christ's active intellect, which is natural to the human soul. But infused knowledge is attributed to the soul, on account of a light infused from on high, and this manner of knowing is proportioned to the angelic nature. But the beatific knowledge, whereby the very Essence of G.o.d is seen, is proper and natural to G.o.d alone, as was said in the First Part (Q. 12, A. 4).
Reply Obj. 1: Since there is a twofold way of acquiring knowledge--by discovery and by being taught--the way of discovery is the higher, and the way of being taught is secondary. Hence it is said (Ethic. i, 4): ”He indeed is the best who knows everything by himself: yet he is good who obeys him that speaks aright.” And hence it was more fitting for Christ to possess a knowledge acquired by discovery than by being taught, especially since He was given to be the Teacher of all, according to Joel 2:23: ”Be joyful in the Lord your G.o.d, because He hath given you a Teacher of justice.”
Reply Obj. 2: The human mind has two relations--one to higher things, and in this respect the soul of Christ was full of the infused knowledge. The other relation is to lower things, i.e. to phantasms, which naturally move the human mind by virtue of the active intellect. Now it was necessary that even in this respect the soul of Christ should be filled with knowledge, not that the first fulness was insufficient for the human mind in itself, but that it behooved it to be also perfected with regard to phantasms.
Reply Obj. 3: Acquired and infused habits are not to be cla.s.sed together; for the habit of knowledge is acquired by the relation of the human mind to phantasms; hence, another habit of the same kind cannot be again acquired. But the habit of infused knowledge is of a different nature, as coming down to the soul from on high, and not from phantasms. And hence there is no parity between these habits.
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