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 assumed by the Word of God should not be imperfect. Now
everything in potentiality is imperfect unless it be reduced to act.
But the passive 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 God 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 God 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 beatitude, but
as strengthened by beatitude.
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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