Whether There Is Knowledge [*Scientia] in God?
Objection 1: It seems that in God there is not knowledge. For
knowledge is a habit; and habit does not belong to God, since it is
the mean between potentiality and act. Therefore knowledge is not in
God.
Obj. 2: Further, since science is about conclusions, it is a kind of
knowledge caused by something else which is the knowledge of
principles. But nothing is caused in God; therefore science is not in
God.
Obj. 3: Further, all knowledge is universal, or particular. But in God
there is no universal or particular (Q. 3, A. 5). Therefore in God
there is not knowledge.
_On the contrary,_ The Apostle says, "O the depth of the riches of the
wisdom and of the knowledge of God" (Rom. 11:33).
_I answer that,_ In God there exists the most perfect knowledge. To
prove this, we must note that intelligent beings are distinguished
from non-intelligent beings in that the latter possess only their own
form; whereas the intelligent being is naturally adapted to have also
the form of some other thing; for the idea of the thing known is in
the knower. Hence it is manifest that the nature of a non-intelligent
being is more contracted and limited; whereas the nature of
intelligent beings has a greater amplitude and extension; therefore
the Philosopher says (De Anima iii) that "the soul is in a sense all
things." Now the contraction of the form comes from the matter. Hence,
as we have said above (Q. 7, A. 1) forms according as they are the
more immaterial, approach more nearly to a kind of infinity. Therefore
it is clear that the immateriality of a thing is the reason why it is
cognitive; and according to the mode of immateriality is the mode of
knowledge. Hence it is said in _De Anima_ ii that plants do not know,
because they are wholly material. But sense is cognitive because it
can receive images free from matter, and the intellect is still
further cognitive, because it is more separated from matter and
unmixed, as said in _De Anima_ iii. Since therefore God is in the
highest degree of immateriality as stated above (Q. 7, A. 1), it
follows that He occupies the highest place in knowledge.
Reply Obj. 1: Because perfections flowing from God to creatures exist
in a higher state in God Himself (Q. 4, A. 2), whenever a name taken
from any created perfection is attributed to God, it must be
separated in its signification from anything that belongs to that
imperfect mode proper to creatures. Hence knowledge is not a quality
of God, nor a habit; but substance and pure act.
Reply Obj. 2: Whatever is divided and multiplied in creatures exists
in God simply and unitedly (Q. 13, A. 4). Now man has different kinds
of knowledge, according to the different objects of His knowledge. He
has _intelligence_ as regards the knowledge of principles; he has
_science_ as regards knowledge of conclusions; he has _wisdom,_
according as he knows the highest cause; he has _counsel_ or
_prudence,_ according as he knows what is to be done. But God knows
all these by one simple act of knowledge, as will be shown (A. 7).
Hence the simple knowledge of God can be named by all these names; in
such a way, however, that there must be removed from each of them, so
far as they enter into divine predication, everything that savors of
imperfection; and everything that expresses perfection is to be
retained in them. Hence it is said, "With Him is wisdom and strength,
He hath counsel and understanding" (Job 12:13).
Reply Obj. 3: Knowledge is according to the mode of the one who
knows; for the thing known is in the knower according to the mode of
the knower. Now since the mode of the divine essence is higher than
that of creatures, divine knowledge does not exist in God after the
mode of created knowledge, so as to be universal or particular, or
habitual, or potential, or existing according to any such mode.
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