the infinite that nothing
is greater than it. Hence, if we take one infinite line, there is
nothing greater in it than the infinite; so, too, if we take any one
of other infinite lines, it is plain that each has infinite parts.
Therefore of necessity in this particular line there is nothing
greater than all these infinite parts; yet in another or a third line
there will be more infinite parts besides these. We observe this in
numbers also, for the species of even numbers are infinite, and
likewise the species of odd numbers are infinite; yet there are more
even and odd numbers than even. And thus it must be said that nothing
is greater than the simply and in every way infinite; but than the
infinite which is limited in some respect, nothing is greater in that
order; yet we may suppose something greater outside that order. In
this way, therefore, there are infinite things in the potentiality of
the creature, and yet there are more in the power of God than in the
potentiality of the creature. So, too, the soul of Christ knows
infinite things by the knowledge of simple intelligence; yet God
knows more by this manner of knowledge or understanding.
_______________________

FOURTH ARTICLE [III, Q. 10, Art. 4]

Whether the Soul of Christ Sees the Word or the Divine Essence More
Clearly Than Does Any Other Creature?

Objection 1: It would seem that the soul of Christ does not see the
Word more perfectly than does any other creature. For the perfection
of knowledge depends upon the medium of knowing; as the knowledge we
have by means of a demonstrative syllogism is more perfect than that
which we have by means of a probable syllogism. But all the blessed
see the Word immediately in the Divine Essence Itself, as was said in
the First Part (Q. 12, A. 2). Therefore the soul of Christ does not
see the Word more perfectly than any other creature.

Obj. 2: Further, the perfection of vision does not exceed the power
of seeing. But the rational power of a soul such as is the soul of
Christ is below the intellective power of an angel, as is plain from
Dionysius (Coel. Hier. iv). Therefore the soul of Christ did not see
the Word more perfectly than the angels.

Obj. 3: Further, God sees His Word infinitely more perfectly than
does the soul of Christ. Hence there are infinite possible mediate
degrees between the manner in which God sees His Word, and the manner
in which the soul of Christ sees the Word. Therefore we cannot assert
th