Whether Christ Received Knowledge from the Angels?
Objection 1: It would seem that Christ received knowledge from the
angels. For it is written (Luke 22:43) that "there appeared to Him an
angel from heaven, strengthening Him." But we are strengthened by the
comforting words of a teacher, according to Job 4:3, 4: "Behold thou
hast taught many and hast strengthened the weary hand. Thy words have
confirmed them that were staggering." Therefore Christ was taught by
angels.
Obj. 2: Further, Dionysius says (Coel. Hier. iv): "For I see that
even Jesus--the super-substantial substance of supercelestial
substances--when without change He took our substance upon Himself,
was subject in obedience to the instructions of the Father and God by
the angels." Hence it seems that even Christ wished to be subject to
the ordinations of the Divine law, whereby men are taught by means of
angels.
Obj. 3: Further, as in the natural order the human body is subject to
the celestial bodies, so likewise is the human mind to angelic minds.
Now Christ's body was subject to the impressions of the heavenly
bodies, for He felt the heat in summer and the cold in winter, and
other human passions. Therefore His human mind was subject to the
illuminations of supercelestial spirits.
_On the contrary,_ Dionysius says (Coel. Hier. vii) that "the highest
angels question Jesus, and learn the knowledge of His Divine work,
and of the flesh assumed for us; and Jesus teaches them directly."
Now to teach and to be taught do not belong to the same. Therefore
Christ did not receive knowledge from the angels.
_I answer that,_ Since the human soul is midway between spiritual
substances and corporeal things, it is perfected naturally in two
ways. First by knowledge received from sensible things; secondly, by
knowledge imprinted or infused by the illumination of spiritual
substances. Now in both these ways the soul of Christ was perfected;
first by empirical knowledge of sensible things, for which there is
no need of angelic light, since the light of the active intellect
suffices; secondly, by the higher impression of infused knowledge,
which He received directly from God. For as His soul was united to
the Word above the common mode, in unity of person, so above the
common manner of men was it filled with knowledge and grace by the
Word of God Himself; and not by the medium of angels, who in their
beginning received the knowledge of things by the influence of the
Word, as Augustine says (Gen. ad lit. ii, 8).
Reply Obj. 1: This strengthening by the angel was for the purpose not
of instructing Him, but of proving the truth of His human nature.
Hence Bede says (on Luke 22:43): "In testimony of both natures are
the angels said to have ministered to Him and to have strengthened
Him. For the Creator did not need help from His creature; but having
become man, even as it was for our sake that He was sad, so was it
for our sake that He was strengthened," i.e. in order that our faith
in the Incarnation might be strengthened.
Reply Obj. 2: Dionysius says that Christ was subject to the angelic
instructions, not by reason of Himself, but by reason of what
happened at His Incarnation, and as regards the care of Him whilst He
was a child. Hence in the same place he adds that "Jesus' withdrawal
to Egypt decreed by the Father is announced to Joseph by angels, and
again His return to Judaea from Egypt."
Reply Obj. 3: The Son of God assumed a passible body (as will be said
hereafter (Q. 14, A. 1)) and a soul perfect in knowledge and grace (Q.
14, A. 1, ad 1; A. 4). Hence His body was rightly subject to the
impression of heavenly bodies; but His soul was not subject to the
impression of heavenly spirits.
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