OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST (SIX ARTICLES)
We must now consider the knowledge imprinted or infused in the soul of Christ, and under this head there are six points of inquiry:
(1) Whether Christ knows all things by this knowledge?
(2) Whether He could use this knowledge by turning to phantasms?
(3) Whether this knowledge was collative?
(4) Of the comparison of this knowledge with the angelic knowledge;
(5) Whether it was a habitual knowledge?
(6) Whether it was distinguished by various habits?
Whether by this imprinted or infused knowledge Christ knew all things?
Objection 1: It would seem that by this knowledge Christ did not know all things. For this knowledge is imprinted upon Christ for the perfection of the passive intellect. Now the passive intellect of the human soul does not seem to be in potentiality to all things simply, but only to those things with regard to which it can be reduced to act by the active intellect, which is its proper motor; and these are knowable by natural reason. Therefore by this knowledge Christ did not know what exceeded the natural reason.
Objection 2: Further, phantasms are to the human intellect as colors to sight, as is said De Anima iii, 18,31,39. But it does not pertain to the perfection of the power of seeing to know what is without color. Therefore it does not pertain to the perfection of human intellect to know things of which there are no phantasms, such as separate substances. Hence, since this knowledge was in Christ for the perfection of His intellective soul, it seems that by this knowledge He did not know separate substances.
Objection 3: Further, it does not belong to the perfection of the intellect to know singulars. Hence it would seem that by this knowledge the soul of Christ did not know singulars.
On the contrary, It is written ( Is. 11:2 ) that "the Spirit of wisdom and understanding, of knowledge and counsel shall fill Him [*Vulg.: 'The Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel . . . the Spirit of knowledge . . . '; cf. Ecclus. 15:5 ]," under which are included all that may be known; for the knowledge of all Divine things belongs to wisdom, the knowledge of all immaterial things to understanding, the knowledge of all conclusions to knowledge [scientia], the knowledge of all practical things to counsel. Hence it would seem that by this knowledge Christ had the knowledge of all things.
I answer that, As was said above (Q[9], A[1]), it was fitting that the soul of Christ should be wholly perfected by having each of its powers reduced to act. Now it must be borne in mind that in the human soul, as in every creature, there is a double passive power: one in comparison with a natural agent; the other in comparison with the first agent, which can reduce any creature to a higher act than a natural agent can reduce it, and this is usually called the obediential power of a creature. Now both powers of Christ's soul were reduced to act by this divinely imprinted knowledge. And hence, by it the soul of Christ knew: First, whatever can be known by force of a man's active intellect, e.g. whatever pertains to human sciences; secondly, by this knowledge Christ knew all things made known to man by Divine revelation, whether they belong to the gift of wisdom or the gift of prophecy, or any other gift of the Holy Ghost; since the soul of Christ knew these things more fully and completely than others. Yet He did not know the Essence of God by this knowledge, but by the first alone, of which we spoke above (Q[10]).
Reply to Objection 1: This reason refers to the natural power of an intellective soul in comparison with its natural agent, which is the active intellect.
Reply to Objection 2: The human soul in the state of this life, since it is somewhat fettered by the body, so as to be unable to understand without phantasms, cannot understand separate substances. But after the state of this life the separated soul will be able, in a measure, to know separate substances by itself, as was said in the FP, Q[89], AA[1],2, and this is especially clear as regards the souls of the blessed. Now before His Passion, Christ was not merely a wayfarer but also a comprehensor; hence His soul could know separate substances in the same way that a separated soul could.
Reply to Objection 3: The knowledge of singulars pertains to the perfection of the intellective soul, not in speculative knowledge, but in practical knowledge, which is imperfect without the knowledge of singulars, in which operations exist, as is said Ethic. vi, 7. Hence for prudence are required the remembrance of past things, knowledge of present things, and foresight of future things, as Tully says (De Invent. ii). Therefore, since Christ had the fulness of prudence by the gift of counsel, He consequently knew all singular things---present, past, and future.
Whether Christ could use this knowledge by turning to phantasms?
Objection 1: It would seem that the soul of Christ could not understand by this knowledge except by turning to phantasms, because, as is stated De Anima iii, 18,31,39, phantasms are compared to man's intellective soul as colors to sight. But Christ's power of seeing could not become actual save by turning to colors. Therefore His intellective soul could understand nothing except by turning to phantasms.
Objection 2: Further, Christ's soul is of the same nature as ours. otherwise He would not be of the same species as we, contrary to what the Apostle says ( Phil. 2:7 ) " . . . being made in the likeness of men." But our soul cannot understand except by turning to phantasms. Hence, neither can Christ's soul otherwise understand.
Objection 3: Further, senses are given to man to help his intellect. Hence, if the soul of Christ could understand without turning to phantasms, which arise in the senses, it would follow that in the soul of Christ the senses were useless, which is not fitting. Therefore it seems that the soul of Christ can only understand by turning to phantasms.
On the contrary, The soul of Christ knew certain things which could not be known by the senses, viz. separate substances. Therefore it could understand without turning to phantasms.
I answer that, In the state before His Passion Christ was at the same time a wayfarer and a comprehensor, as will be more clearly shown (Q[15], A[10]). Especially had He the conditions of a wayfarer on the part of the body, which was passible; but the conditions of a comprehensor He had chiefly on the part of the soul. Now this is the condition of the soul of a comprehensor, viz. that it is nowise subject to its body, or dependent upon it, but wholly dominates it. Hence after the resurrection glory will flow from the soul to the body. But the soul of man on earth needs to turn to phantasms, because it is fettered by the body and in a measure subject to and dependent upon it. And hence the blessed both before and after the resurrection can understand without turning to phantasms. And this must be said of the soul of Christ, which had fully the capabilities of a comprehensor.
Reply to Objection 1: This likeness which the Philosopher asserts is not with regard to everything. For it is manifest that the end of the power of seeing is to know colors; but the end of the intellective power is not to know phantasms, but to know intelligible species, which it apprehends from and in phantasms, according to the state of the present life. Therefore there is a likeness in respect of what both powers regard, but not in respect of that in which the condition of both powers is terminated. Now nothing prevents a thing in different states from reaching its end by different ways: albeit there is never but one proper end of a thing. Hence, although the sight knows nothing without color; nevertheless in a certain state the intellect can know without phantasms, but not without intelligible species.
Reply to Objection 2: Although the soul of Christ was of the same nature as our souls, yet it had a state which our souls have not yet in fact, but only in hope, i.e. the state of comprehension.