NOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST
(In Six Articles)

We must now consider the knowledge imprinted or infused in the soul
of Christ, and under this head there are six points of inquiry:

(1) Whether Christ knows all things by this knowledge?

(2) Whether He could use this knowledge by turning to phantasms?

(3) Whether this knowledge was collative?

(4) Of the comparison of this knowledge with the angelic knowledge;

(5) Whether it was a habitual knowledge?

(6) Whether it was distinguished by various habits?
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FIRST ARTICLE [III, Q. 11, Art. 1]

Whether by This Imprinted or Infused Knowledge Christ Knew All Things?

Objection 1: It would seem that by this knowledge Christ did not know
all things. For this knowledge is imprinted upon Christ for the
perfection of the passive intellect. Now the passive intellect of the
human soul does not seem to be in potentiality to all things simply,
but only to those things with regard to which it can be reduced to
act by the active intellect, which is its proper motor; and these are
knowable by natural reason. Therefore by this knowledge Christ did
not know what exceeded the natural reason.

Obj. 2: Further, phantasms are to the human intellect as colors to
sight, as is said _De Anima_ iii, 18, 31, 39. But it does not pertain
to the perfection of the power of seeing to know what is without
color. Therefore it does not pertain to the perfection of human
intellect to know things of which there are no phantasms, such as
separate substances. Hence, since this knowledge was in Christ for
the perfection of His intellective soul, it seems that by this
knowledge He did not know separate substances.

Obj. 3: Further, it does not belong to the perfection of the
intellect to know singulars. Hence it would seem that by this
knowledge the soul of Christ did not know singulars.

_On the contrary,_ It is written (Isa. 11:2) that "the Spirit of
wisdom and understanding, of knowledge and counsel shall fill Him
[*Vulg.: 'The Spirit of the Lord shall rest upon Him, the Spirit of
wisdom and understanding, the Spirit of counsel . . . the Spirit of
knowledge . . . '; cf. Ecclus. 15:5," under which are included all
that may be known; for the knowledge of all Divine things belongs to
wisdom, the knowledge of all immaterial things to understanding, the
knowledge of all conclusions to knowledge (_scientia_), the knowledge
of all practical things to couns