As was said (A. 4), the knowledge of Christ's soul is
most perfect, and exceeds the knowledge of angels with regard to what
is in it on the part of God's gift; but it is below the angelic
knowledge as regards the mode of the recipient. And it pertains to
this mode that this knowledge is distinguished by various habits,
inasmuch as it regards more particular species.

Reply Obj. 2: Our faith rests upon the First Truth; and hence Christ
is the author of our faith by the Divine knowledge, which is simply
one.

Reply Obj. 3: The divinely infused light is the common formality for
understanding what is divinely revealed, as the light of the active
intellect is with regard to what is naturally known. Hence, in the
soul of Christ there must be the proper species of singular things,
in order to know each with proper knowledge; and in this way there
must be divers habits of knowledge in Christ's soul, as stated above.
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QUESTION 12

OF THE ACQUIRED OR EMPIRIC KNOWLEDGE OF CHRIST'S SOUL
(In Four Articles)

We must now consider the acquired or empiric knowledge of Christ's
soul; and under this head there are four points of inquiry:

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

(2) Whether He advanced in this knowledge?

(3) Whether He learned anything from man?

(4) Whether He received anything from angels?
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FIRST ARTICLE [III, Q. 12, Art. 1]

Whether Christ Knew All Things by This Acquired or Empiric Knowledge?

Objection 1: It would seem that Christ did not know everything by
this knowledge. For this knowledge is acquired by experience. But
Christ did not experience everything. Therefore He did not know
everything by this knowledge.

Obj. 2: Further, man acquires knowledge through the senses. But not
all sensible things were subjected to Christ's bodily senses.
Therefore Christ did not know everything by this knowledge.

Obj. 3: Further, the extent of knowledge depends on the things
knowable. Therefore if Christ knew all things by this knowledge, His
acquired knowledge would have been equal to His infused and beatific
knowledge; which is not fitting. Therefore Christ did not know all
things by this knowledge.

_On the contrary,_ Nothing imperfect was in Christ's soul. Now this
knowledge of His would have been imperfect if He had not known all
things by it, since the imperfect is that to which addition may be
made. Hence Christ knew all things by this kn