Whether Christ Had the Knowledge Which the Blessed or Comprehensors
Have?
Objection 1: It would seem that in Christ there was not the knowledge
of the blessed or comprehensors. For the knowledge of the blessed is
a participation of Divine light, according to Ps. 35:10: "In Thy
light we shall see light." Now Christ had not a participated light,
but He had the Godhead Itself substantially abiding in Him, according
to Col. 2:9: "For in Him dwelleth all the fulness of the Godhead
corporeally." Therefore in Christ there was not the knowledge of the
blessed.
Obj. 2: Further, the knowledge of the blessed makes them blessed,
according to John 17:3: "This is eternal life: that they may know
Thee, the only true God, and Jesus Christ Whom Thou hast sent." But
this Man was blessed through being united to God in person, according
to Ps. 64:5: "Blessed is He Whom Thou hast chosen and taken to Thee."
Therefore it is not necessary to suppose the knowledge of the blessed
in Him.
Obj. 3: Further, to man belongs a double knowledge--one by nature,
one above nature. Now the knowledge of the blessed, which consists in
the vision of God, is not natural to man, but above his nature. But
in Christ there was another and much higher supernatural knowledge,
i.e. the Divine knowledge. Therefore there was no need of the
knowledge of the blessed in Christ.
_On the contrary,_ The knowledge of the blessed consists in the
knowledge of God. But He knew God fully, even as He was man,
according to John 8:55: "I do know Him, and do keep His word."
Therefore in Christ there was the knowledge of the blessed.
_I answer that,_ What is in potentiality is reduced to act by what is
in act; for that whereby things are heated must itself be hot. Now
man is in potentiality to the knowledge of the blessed, which
consists in the vision of God; and is ordained to it as to an end;
since the rational creature is capable of that blessed knowledge,
inasmuch as he is made in the image of God. Now men are brought to
this end of beatitude by the humanity of Christ, according to Heb.
2:10: "For it became Him, for Whom are all things, and by Whom are
all things, Who had brought many children unto glory, to perfect the
author of their salvation by His passion." And hence it was necessary
that the beatific knowledge, which consists in the vision of God,
should belong to Christ pre-eminently, since the cause ought always
to be more efficacious than the effect.
Reply Obj. 1: The Godhead is united to the manhood of Christ in
Person, not in essence or nature; yet with the unity of Person
remains the distinction of natures. And therefore the soul of Christ,
which is a part of human nature, through a light participated from
the Divine Nature, is perfected with the beatific knowledge whereby
it sees God in essence.
Reply Obj. 2: By the union this Man is blessed with the uncreated
beatitude, even as by the union He is God; yet besides the uncreated
beatitude it was necessary that there should be in the human nature
of Christ a created beatitude, 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 God, as stated above. But the uncreated knowledge
is in every way above the nature of the human soul.
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