Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that there was not in Christ another infused knowledge besides the beatific knowledge. For all other knowledge compared to the beatific knowledge is like imperfect to perfect. But imperfect knowledge is removed by the presence of perfect knowledge, as the clear "face-to-face" vision removes the enigmatical vision of faith, as is plain from 1 Cor. 13:10,12. Since, therefore, in Christ there was the beatific knowledge, as stated above (Article 2), it would seem that there could not be any other imprinted knowledge.

Objection 2: Further, an imperfect mode of cognition disposes towards a more perfect, as opinion, the result of dialectical syllogisms, disposes towards science, which results from demonstrative syllogisms. Now, when perfection is reached, there is no further need of the disposition, even as on reaching the end motion is no longer necessary. Hence, since every created cognition is compared to beatific cognition, as imperfect to perfect and as disposition to its term, it seems that since Christ had beatific knowledge, it was not necessary for Him to have any other knowledge.

Objection 3: Further, as corporeal matter is in potentiality to sensible forms, so the possible intellect is in potentiality to intelligible forms. Now corporeal matter cannot receive two forms at once! one more perfect and the other less perfect. Therefore neither can the soul receive a double knowledge at once, one more perfect and the other less perfect; and hence the same conclusion as above.

On the contrary, It is written (Col. 2:3) that in Christ "are hid all the treasures of wisdom and knowledge."

I answer that, As stated above (Article 1), it was fitting that the human nature assumed by the Word of God should not be imperfect. Now everything in potentiality is imperfect unless it be reduced to act. But the passive intellect of man is in potentiality to all intelligible things. and it is reduced to act by intelligible species, which are its completive forms, as is plain from what is said De Anima iii, 32,38. And hence we must admit in the soul of Christ an infused knowledge, inasmuch as the Word of God imprinted upon the soul of Christ, which is personally united to Him, intelligible species of all things to which the possible intellect is in potentiality; even as in the beginning of the creation of things, the Word of God imprinted intelligible species upon the angelic mind, as is clear from Augustine (Gen. ad lit. ii, 8). And therefore, even as in the angels, according to Augustine (Gen. ad lit. iv, 22,24,30), there is a double knowledge---one the morning knowledge, whereby they know things in the Word; the other the evening knowledge, whereby they know things in their proper natures by infused species; so likewise, besides the Divine and uncreated knowledge in Christ, there is in His soul a beatific knowledge, whereby He knows the Word, and things in the Word; and an infused or imprinted knowledge, whereby He knows things in their proper nature by intelligible species proportioned to the human mind.

Reply to Objection 1: The imperfect vision of faith is essentially opposed to manifest vision, seeing that it is of the essence of faith to have reference to the unseen, as was said above (2.2, Question 1, Article 4). But cognition by infused species includes no opposition to beatific cognition. Therefore there is no parity.

Reply to Objection 2: Disposition is referred to perfection in two ways: first, as a way leading to perfection; secondly, as an effect proceeding from perfection; thus matter is disposed by heat to receive the form of fire, and, when this comes, the heat does not cease, but remains as an effect of this form. So, too, opinion caused by a dialectical syllogism is a way to knowledge, which is acquired by demonstration, yet, when this has been acquired, there may still remain the knowledge gained by the dialectical syllogism, following, so to say, the demonstrative knowledge, which is based on the cause, since he who knows the cause is thereby enabled the better to understand the probable signs from which dialectical syllogisms proceed. So likewise in Christ, together with the beatific knowledge, there still remains infused knowledge, not as a way to beatitude, but as strengthened by beatitude.

Reply to Objection 3: The beatific knowledge is not by a species, that is a similitude of the Divine Essence, or of whatever is known in the Divine Essence, as is plain from what has been said in the 1, Question 12, Article 2; but it is a knowledge of the Divine Essence immediately, inasmuch as the Divine Essence itself is united to the beatified mind as an intelligible to an intelligent being; and the Divine Essence is a form exceeding the capacity of any creature whatsoever. Hence, together with this super-exceeding form, there is nothing to hinder from being in the rational mind, intelligible species, proportioned to its nature.

Articulus 3

Argumentum 1

Ad tertium sic proceditur. Videtur quod in christo non sit alia scientia indita, praeter scientiam beatam. Omnis enim alia scientia creata comparatur ad scientiam beatam sicut imperfectum ad perfectum. Sed, praesente perfecta cognitione, excluditur cognitio imperfecta, sicut manifesta visio faciei excludit aenigmaticam visionem fidei ut patet I Cor. XIII.

Cum igitur in christo fuerit scientia beata, ut dictum est, videtur quod non potuerit in eo alia esse scientia indita.

Argumentum 2

Praeterea, imperfectior modus cognitionis disponit ad perfectiorem sicut opinio, quae est per syllogismum dialecticum, disponit ad scientiam, quae est per syllogismum demonstrativum. Habita autem perfectione, non est ulterius necessaria dispositio, sicut, habito termino, non est necessarius motus. Cum igitur cognitio quaecumque alia creata comparetur ad cognitionem beatam sicut imperfectum ad perfectum, et sicut dispositio ad terminum, videtur quod, cum christus habuerit cognitionem beatam, quod non fuerit ei necessarium habere aliam cognitionem.

Argumentum 3

Praeterea, sicut materia corporalis est in potentia ad formam sensibilem, ita intellectus possibilis est in potentia ad formam intelligibilem. Sed materia corporalis non potest simul recipere duas formas sensibiles, unam perfectiorem et aliam minus perfectam. Ergo nec anima potest simul recipere duplicem scientiam, unam perfectiorem et aliam minus perfectam.

Et sic idem quod prius.

Sed Contra

Sed contra est quod dicitur Coloss. II, quod in christo sunt omnes thesauri sapientiae et scientiae absconditi.

Corpus

Respondeo dicendum quod, sicut dictum est, decebat quod natura humana assumpta a verbo dei, imperfecta non esset. Omne autem quod est in potentia, est imperfectum nisi reducatur ad actum.

Intellectus autem possibilis humanus est in potentia ad omnia intelligibilia. Reducitur autem ad actum per species intelligibiles, quae sunt formae quaedam completivae ipsius, ut patet ex his quae dicuntur in III de anima.

Et ideo oportet in christo scientiam ponere inditam, inquantum per verbum dei animae christi, sibi personaliter unitae, impressae sunt species intelligibiles ad omnia ad quae est intellectus possibilis in potentia, sicut etiam per verbum dei impressae sunt species intelligibiles menti angelicae in principio creationis rerum, ut patet per Augustinum, super Gen. Ad litt..

Et ideo, sicut in Angelis, secundum eundem Augustinum, ponitur duplex cognitio, una scilicet matutina, per quam cognoscunt res in verbo, et alia vespertina, per quam cognoscunt res in propria natura per species sibi inditas; ita, praeter scientiam divinam increatam, est in christo, secundum eius animam, scientia beata, qua cognoscit verbum et res in verbo; et scientia indita sive infusa, per quam cognoscit res in propria natura per species intelligibiles humanae menti proportionatas.

Ad 1

Ad primum ergo dicendum quod visio imperfecta fidei in sui ratione includit oppositum manifestae visionis, eo quod de ratione fidei est ut sit de non visis, ut in secunda parte habitum est.

Sed cognitio quae est per species inditas, non includit aliquid oppositum cognitionis beatae. Et ideo non est eadem ratio utrobique.

Ad 2

Ad secundum dicendum quod dispositio se habet ad perfectionem dupliciter, uno modo, sicut via ducens in perfectionem; alio modo, sicut effectus a perfectione procedens. Per calorem enim disponitur materia ad suscipiendum formam ignis, qua tamen adveniente, calor non cessat, sed remanet quasi quidam effectus talis formae. Et similiter opinio, ex syllogismo dialectico causata, est via ad scientiam, quae per demonstrationem acquiritur, qua tamen acquisita, potest remanere cognitio quae est per syllogismum dialecticum, quasi consequens scientiam demonstrativam quae est per causam; quia ille qui cognoscit causam, ex hoc etiam magis potest cognoscere signa probabilia, ex quibus procedit dialecticus syllogismus. Et similiter in christo simul cum scientia beatitudinis manet scientia indita, non quasi via ad beatitudinem, sed quasi per beatitudinem confirmata.

Ad 3

Ad tertium dicendum quod cognitio beata non fit per speciem quae sit similitudo divinae essentiae, vel eorum quae in divina essentia cognoscuntur, ut patet ex his quae in prima parte dicta sunt, sed talis cognitio est ipsius divinae essentiae immediate, per hoc quod ipsa essentia divina unitur menti beatae sicut intelligibile intelligenti. Quae quidem essentia divina est forma excedens proportionem cuiuslibet creaturae. Unde nihil prohibet quin, cum hac forma superexcedente, simul insint rationali menti species intelligibiles proportionatae suae naturae.