Whether Christ Advanced in Acquired or Empiric Knowledge?
Objection 1: It would seem that Christ did not advance in this
knowledge. For even as Christ knew all things by His beatific and His
infused knowledge, so also did He by this acquired knowledge, as is
plain from what has been said (A. 1). But He did not advance in these
knowledges. Therefore neither in this.
Obj. 2: Further, to advance belongs to the imperfect, since the
perfect cannot be added to. Now we cannot suppose an imperfect
knowledge in Christ. Therefore Christ did not advance in this
knowledge.
Obj. 3: Further, Damascene says (De Fide Orth. iii, 22): "Whoever say
that Christ advanced in wisdom and grace, as if receiving additional
sensations, do not venerate the union which is in hypostasis." But it
is impious not to venerate this union. Therefore it is impious to say
that His knowledge received increase.
_On the contrary,_ It is written (Luke 2:52): "Jesus advanced in
wisdom and age and grace with God and men"; and Ambrose says (De
Incar. Dom. vii) that "He advanced in human wisdom." Now human wisdom
is that which is acquired in a human manner, i.e. by the light of the
active intellect. Therefore Christ advanced in this knowledge.
_I answer that,_ There is a twofold advancement in knowledge: one in
essence, inasmuch as the habit of knowledge is increased; the other
in effect--e.g. if someone were with one and the same habit of
knowledge to prove to someone else some minor truths at first, and
afterwards greater and more subtle conclusions. Now in this second
way it is plain that Christ advanced in knowledge and grace, even as
in age, since as His age increased He wrought greater deeds, and
showed greater knowledge and grace.
But as regards the habit of knowledge, it is plain that His habit of
infused knowledge did not increase, since from the beginning He had
perfect infused knowledge of all things; and still less could His
beatific knowledge increase; while in the First Part (Q. 14, A. 15),
we have already said that His Divine knowledge could not increase.
Therefore, if in the soul of Christ there was no habit of acquired
knowledge, beyond the habit of infused knowledge, as appears to some
[*Blessed Albert the Great, Alexander of Hales, St. Bonaventure], and
sometime appeared to me (Sent. iii, D, xiv), no knowledge in Christ
increased in essence, but merely by experience, i.e. by comparing the
infused intelligible species with phantasms. And in this way they
maintain that Christ's knowledge grew in experience, e.g. by
comparing the infused intelligible species with what He received
through the senses for the first time. But because it seems unfitting
that any natural intelligible action should be wanting to Christ, and
because to extract intelligible species from phantasms is a natural
action of man's active intellect, it seems becoming to place even
this action in Christ. And it follows from this that in the soul of
Christ there was a habit of knowledge which could increase by this
abstraction of species; inasmuch as the active intellect, after
abstracting the first intelligible species from phantasms, could
abstract others, and others again.
Reply Obj. 1: Both the infused knowledge and the beatific knowledge
of Christ's soul were the effects of an agent of infinite power,
which could produce the whole at once; and thus in neither knowledge
did Christ advance; since from the beginning He had them perfectly.
But the acquired knowledge of Christ is caused by the active
intellect which does not produce the whole at once, but successively;
and hence by this knowledge Christ did not know everything from the
beginning, but step by step, and after a time, i.e. in His perfect
age; and this is plain from what the Evangelist says, viz. that He
increased in "knowledge and age" together.
Reply Obj. 2: Even this knowledge was always perfect for the time
being, although it was not always perfect, simply and in comparison
to the nature; hence it could increase.
Reply Obj. 3: This saying of Damascene regards those who say
absolutely that addition was made to Christ's knowledge, i.e. as
regards any knowledge of His, and especially as regards the infused
knowledge which is caused in Christ's soul by union with the Word;
but it does not regard the increase of knowledge caused by the
natural agent.
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