knowledge in Christ.

_I answer that,_ Knowledge may be discursive or collative in two
ways. First, in the acquisition of the knowledge, as happens to us,
who proceed from one thing to the knowledge of another, as from
causes to effects, and conversely. And in this way the knowledge in
Christ's soul was not discursive or collative, since this knowledge
which we are now considering was divinely infused, and not acquired
by a process of reasoning. Secondly, knowledge may be called
discursive or collative in use; as at times those who know, reason
from cause to effect, not in order to learn anew, but wishing to use
the knowledge they have. And in this way the knowledge in Christ's
soul could be collative or discursive; since it could conclude one
thing from another, as it pleased, as in Matt. 17:24, 25, when our
Lord asked Peter: "Of whom do the kings of the earth receive tribute,
of their own children, or of strangers?" On Peter replying: "Of
strangers," He concluded: "Then the children are free."

Reply Obj. 1: From Christ is excluded that counsel which is with
doubt; and consequently choice, which essentially includes such
counsel; but the practice of using counsel is not excluded from
Christ.

Reply Obj. 2: This reason rests upon discursion and comparison, as
used to acquire knowledge.

Reply Obj. 3: The blessed are likened to the angels in the gifts of
graces; yet there still remains the difference of natures. And hence
to use comparison and discursion is connatural to the souls of the
blessed, but not to angels.
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FOURTH ARTICLE [III, Q. 11, Art. 4]

Whether in Christ This Knowledge Was Greater Than the Knowledge of
the Angels?

Objection 1: It would seem that this knowledge was not greater in
Christ than in the angels. For perfection is proportioned to the
thing perfected. But the human soul in the order of nature is below
the angelic nature. Therefore since the knowledge we are now speaking
of is imprinted upon Christ's soul for its perfection, it seems that
this knowledge is less than the knowledge by which the angelic nature
is perfected.

Obj. 2: Further, the knowledge of Christ's soul was in a measure
comparative and discursive, which cannot be said of the angelic
knowledge. Therefore the knowledge of Christ's soul was less than the
knowledge of the angels.

Obj. 3: Further, the more immaterial knowledge is, the greater it is.
But the knowledge of the angels is more immater