Whether This Knowledge Is Collative?
Objection 1: It would seem that the soul of Christ had not this
knowledge by way of comparison. For Damascene says (De Fide Orth.
iii, 14): "We do not uphold counsel or choice in Christ." Now these
things are withheld from Christ only inasmuch as they imply
comparison and discursion. Therefore it seems that there was no
collative or discursive knowledge in Christ.
Obj. 2: Further, man needs comparison and discursion of reason in
order to find out the unknown. But the soul of Christ knew
everything, as was said above (Q. 10, A. 2). Hence there was no
discursive or collative knowledge in Him.
Obj. 3: Further, the knowledge in Christ's soul was like that of
comprehensors, who are likened to the angels, according to Matt.
22:30. Now there is no collative or discursive knowledge in the
angels, as Dionysius shows (Div. Nom. vii). Therefore there was no
discursive or collative knowledge in the soul of Christ.
_On the contrary,_ Christ had a rational soul, as was shown (Q. 5, A.
4). Now the proper operation of a rational soul consists in
comparison and discursion from one thing to another. Therefore there
was collative and discursive knowledge in Christ.
_I answer that,_ Knowledge may be discursive or collative in two
ways. First, in the acquisition of the knowledge, as happens to us,
who proceed from one thing to the knowledge of another, as from
causes to effects, and conversely. And in this way the knowledge in
Christ's soul was not discursive or collative, since this knowledge
which we are now considering was divinely infused, and not acquired
by a process of reasoning. Secondly, knowledge may be called
discursive or collative in use; as at times those who know, reason
from cause to effect, not in order to learn anew, but wishing to use
the knowledge they have. And in this way the knowledge in Christ's
soul could be collative or discursive; since it could conclude one
thing from another, as it pleased, as in Matt. 17:24, 25, when our
Lord asked Peter: "Of whom do the kings of the earth receive tribute,
of their own children, or of strangers?" On Peter replying: "Of
strangers," He concluded: "Then the children are free."
Reply Obj. 1: From Christ is excluded that counsel which is with
doubt; and consequently choice, which essentially includes such
counsel; but the practice of using counsel is not excluded from
Christ.
Reply Obj. 2: This reason rests upon discursion and comparison, as
used to acquire knowledge.
Reply Obj. 3: The blessed are likened to the angels in the gifts of
graces; yet there still remains the difference of natures. And hence
to use comparison and discursion is connatural to the souls of the
blessed, but not to angels.
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