wo ways:
First, simply, i.e. whatever is a being in act; secondly, relatively,
i.e. whatever is a being in potentiality. And because, as is said
_Metaph._ ix, 20, everything is known as it is in act, and not as it
is in potentiality, knowledge primarily and essentially regards being
in act, and secondarily regards being in potentiality, which is not
knowable of itself, but inasmuch as that in whose power it exists is
known. Hence, with regard to the first mode of knowledge, the soul of
Christ does not know the infinite. Because there is not an infinite
number in act, even though we were to reckon all that are in act at
any time whatsoever, since the state of generation and corruption
will not last for ever: consequently there is a certain number not
only of things lacking generation and corruption, but also of things
capable of generation and corruption. But with regard to the other
mode of knowing, the soul of Christ knows infinite things in the
Word, for it knows, as stated above (A. 2), all that is in the power
of the creature. Hence, since in the power of the creature there is
an infinite number of things, it knows the infinite, as it were, by a
certain knowledge of simple intelligence, and not by a knowledge of
vision.

Reply Obj. 1: As we said in the First Part (Q. 8, A. 1), the infinite
is taken in two ways. First, on the part of a form, and thus we have
the negatively infinite, i.e. a form or act not limited by being
received into matter or a subject; and this infinite of itself is
most knowable on account of the perfection of the act, although it is
not comprehensible by the finite power of the creature; for thus God
is said to be infinite. And this infinite the soul of Christ knows,
yet does not comprehend. Secondly, there is the infinite as regards
matter, which is taken privatively, i.e. inasmuch as it has not the
form it ought naturally to have, and in this way we have infinite in
quantity. Now such an infinite of itself, is unknown: inasmuch as it
is, as it were, matter with privation of form as is said _Phys._ iii,
65. But all knowledge is by form or act. Therefore if this infinite
is to be known according to its mode of being, it cannot be known.
For its mode is that part be taken after part, as is said _Phys._
iii, 62, 63. And in this way it is true that, if we take something
from it, i.e. taking part after part, there always remains something
to be taken. But as material things can be received by the