these
knowledges. Therefore neither in this.

Obj. 2: Further, to advance belongs to the imperfect, since the
perfect cannot be added to. Now we cannot suppose an imperfect
knowledge in Christ. Therefore Christ did not advance in this
knowledge.

Obj. 3: Further, Damascene says (De Fide Orth. iii, 22): "Whoever say
that Christ advanced in wisdom and grace, as if receiving additional
sensations, do not venerate the union which is in hypostasis." But it
is impious not to venerate this union. Therefore it is impious to say
that His knowledge received increase.

_On the contrary,_ It is written (Luke 2:52): "Jesus advanced in
wisdom and age and grace with God and men"; and Ambrose says (De
Incar. Dom. vii) that "He advanced in human wisdom." Now human wisdom
is that which is acquired in a human manner, i.e. by the light of the
active intellect. Therefore Christ advanced in this knowledge.

_I answer that,_ There is a twofold advancement in knowledge: one in
essence, inasmuch as the habit of knowledge is increased; the other
in effect--e.g. if someone were with one and the same habit of
knowledge to prove to someone else some minor truths at first, and
afterwards greater and more subtle conclusions. Now in this second
way it is plain that Christ advanced in knowledge and grace, even as
in age, since as His age increased He wrought greater deeds, and
showed greater knowledge and grace.

But as regards the habit of knowledge, it is plain that His habit of
infused knowledge did not increase, since from the beginning He had
perfect infused knowledge of all things; and still less could His
beatific knowledge increase; while in the First Part (Q. 14, A. 15),
we have already said that His Divine knowledge could not increase.
Therefore, if in the soul of Christ there was no habit of acquired
knowledge, beyond the habit of infused knowledge, as appears to some
[*Blessed Albert the Great, Alexander of Hales, St. Bonaventure], and
sometime appeared to me (Sent. iii, D, xiv), no knowledge in Christ
increased in essence, but merely by experience, i.e. by comparing the
infused intelligible species with phantasms. And in this way they
maintain that Christ's knowledge grew in experience, e.g. by
comparing the infused intelligible species with what He received
through the senses for the first time. But because it seems unfitting
that any natural intelligible action should be wanting to Christ, and
because to extract intelligible spec