Whether the Soul of Christ Can Know the Infinite in the Word?
Objection 1: It would seem that the soul of Christ cannot know the
infinite in the Word. For that the infinite should be known is
repugnant to the definition of the infinite which (Phys. iii, 63) is
said to be that "from which, however much we may take, there always
remains something to be taken." But it is impossible for the
definition to be separated from the thing defined, since this would
mean that contradictories exist together. Therefore it is impossible
that the soul of Christ knows the infinite.
Obj. 2: Further, the knowledge of the infinite is infinite. But the
knowledge of the soul of Christ cannot be infinite, because its
capacity is finite, since it is created. Therefore the soul of Christ
cannot know the infinite.
Obj. 3: Further, there can be nothing greater than the infinite. But
more is contained in the Divine knowledge, absolutely speaking, than
in the knowledge of Christ's soul, as stated above (A. 2). Therefore
the soul of Christ does not know the infinite.
_On the contrary,_ The soul of Christ knows all its power and all it
can do. Now it can cleanse infinite sins, according to 1 John 2:2:
"He is the propitiation for our sins, and not for ours only, but also
for those of the whole world." Therefore the soul of Christ knows the
infinite.
_I answer that,_ Knowledge regards only being, since being and truth
are convertible. Now a thing is said to be a being in two ways:
First, simply, i.e. whatever is a being in act; secondly, relatively,
i.e. whatever is a being in potentiality. And because, as is said
_Metaph._ ix, 20, everything is known as it is in act, and not as it
is in potentiality, knowledge primarily and essentially regards being
in act, and secondarily regards being in potentiality, which is not
knowable of itself, but inasmuch as that in whose power it exists is
known. Hence, with regard to the first mode of knowledge, the soul of
Christ does not know the infinite. Because there is not an infinite
number in act, even though we were to reckon all that are in act at
any time whatsoever, since the state of generation and corruption
will not last for ever: consequently there is a certain number not
only of things lacking generation and corruption, but also of things
capable of generation and corruption. But with regard to the other
mode of knowing, the soul of Christ knows infinite things in the
Word, for it knows, as stated above (A. 2), all that is in the power
of the creature. Hence, since in the power of the creature there is
an infinite number of things, it knows the infinite, as it were, by a
certain knowledge of simple intelligence, and not by a knowledge of
vision.
Reply Obj. 1: As we said in the First Part (Q. 8, A. 1), the infinite
is taken in two ways. First, on the part of a form, and thus we have
the negatively infinite, i.e. a form or act not limited by being
received into matter or a subject; and this infinite of itself is
most knowable on account of the perfection of the act, although it is
not comprehensible by the finite power of the creature; for thus God
is said to be infinite. And this infinite the soul of Christ knows,
yet does not comprehend. Secondly, there is the infinite as regards
matter, which is taken privatively, i.e. inasmuch as it has not the
form it ought naturally to have, and in this way we have infinite in
quantity. Now such an infinite of itself, is unknown: inasmuch as it
is, as it were, matter with privation of form as is said _Phys._ iii,
65. But all knowledge is by form or act. Therefore if this infinite
is to be known according to its mode of being, it cannot be known.
For its mode is that part be taken after part, as is said _Phys._
iii, 62, 63. And in this way it is true that, if we take something
from it, i.e. taking part after part, there always remains something
to be taken. But as material things can be received by the intellect
immaterially, and many things unitedly, so can infinite things be
received by the intellect, not after the manner of infinite, but
finitely; and thus what are in themselves infinite are, in the
intellect of the knower, finite. And in this way the soul of Christ
knows an infinite number of things, inasmuch as it knows them not by
discoursing from one to another, but in a certain unity, i.e. in any
creature in whose potentiality infinite things exist, and principally
in the Word Himself.
Reply Obj. 2: There is nothing to hinder a thing from being infinite
in one way and finite in another, as when in quantities we imagine a
surface infinite in length and finite in breadth. Hence, if there
were an infinite number of men, they would have a relative infinity,
i.e. in multitude; but, as regards the essence, they would be finite,
since the essence of all would be limited to one specific nature. But
what is simply infinite in its essence is God, as was said in the
First Part (Q. 7, A. 2). Now the proper object of the intellect is
"what a thing is," as is said _De Anima_ iii, 26, to which pertains
the notion of the species. And thus the soul of Christ, since it has
a finite capacity, attains to, but does not comprehend, what is
simply infinite in essence, as stated above (A. 1). But the infinite
in potentiality which is in creatures can be comprehended by the soul
of Christ, since it is compared to that soul according to its
essence, in which respect it is not infinite. For even our intellect
understands a universal--for example, the nature of a genus or
species, which in a manner has infinity, inasmuch as it can be
predicated of an infinite number.
Reply Obj. 3: That which is infinite in every way can be but one.
Hence the Philosopher says (De Coel. i, 2, 3) that, since bodies have
dimensions in every part, there cannot be several infinite bodies.
Yet if anything were infinite in one way only, nothing would hinder
the existence of several such infinite things; as if we were to
suppose several lines of infinite length drawn on a surface of finite
breadth. Hence, because infinitude is not a substance, but is
accidental to things that are said to be infinite, as the Philosopher
says (Phys. iii, 37, 38); as the infinite is multiplied by different
subjects, so, too, a property of the infinite must be multiplied, in
such a way that it belongs to each of them according to that
particular subject. Now it is a property of the infinite that nothing
is greater than it. Hence, if we take one infinite line, there is
nothing greater in it than the infinite; so, too, if we take any one
of other infinite lines, it is plain that each has infinite parts.
Therefore of necessity in this particular line there is nothing
greater than all these infinite parts; yet in another or a third line
there will be more infinite parts besides these. We observe this in
numbers also, for the species of even numbers are infinite, and
likewise the species of odd numbers are infinite; yet there are more
even and odd numbers than even. And thus it must be said that nothing
is greater than the simply and in every way infinite; but than the
infinite which is limited in some respect, nothing is greater in that
order; yet we may suppose something greater outside that order. In
this way, therefore, there are infinite things in the potentiality of
the creature, and yet there are more in the power of God than in the
potentiality of the creature. So, too, the soul of Christ knows
infinite things by the knowledge of simple intelligence; yet God
knows more by this manner of knowledge or understanding.
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