or it is manifest that the end of the power of
seeing is to know colors; but the end of the intellective power is
not to know phantasms, but to know intelligible species, which it
apprehends from and in phantasms, according to the state of the
present life. Therefore there is a likeness in respect of what both
powers regard, but not in respect of that in which the condition of
both powers is terminated. Now nothing prevents a thing in different
states from reaching its end by different ways: albeit there is never
but one proper end of a thing. Hence, although the sight knows
nothing without color; nevertheless in a certain state the intellect
can know without phantasms, but not without intelligible species.

Reply Obj. 2: Although the soul of Christ was of the same nature as
our souls, yet it had a state which our souls have not yet in fact,
but only in hope, i.e. the state of comprehension.

Reply Obj. 3: Although the soul of Christ could understand without
turning to phantasms, yet it could also understand by turning to
phantasms. Hence the senses were not useless in it; especially as the
senses are not afforded to man solely for intellectual knowledge, but
for the need of animal life.
_______________________

THIRD ARTICLE [III, Q. 11, Art. 3]

Whether This Knowledge Is Collative?

Objection 1: It would seem that the soul of Christ had not this
knowledge by way of comparison. For Damascene says (De Fide Orth.
iii, 14): "We do not uphold counsel or choice in Christ." Now these
things are withheld from Christ only inasmuch as they imply
comparison and discursion. Therefore it seems that there was no
collative or discursive knowledge in Christ.

Obj. 2: Further, man needs comparison and discursion of reason in
order to find out the unknown. But the soul of Christ knew
everything, as was said above (Q. 10, A. 2). Hence there was no
discursive or collative knowledge in Him.

Obj. 3: Further, the knowledge in Christ's soul was like that of
comprehensors, who are likened to the angels, according to Matt.
22:30. Now there is no collative or discursive knowledge in the
angels, as Dionysius shows (Div. Nom. vii). Therefore there was no
discursive or collative knowledge in the soul of Christ.

_On the contrary,_ Christ had a rational soul, as was shown (Q. 5, A.
4). Now the proper operation of a rational soul consists in
comparison and discursion from one thing to another. Therefore there
was collative and discursive