ies from phantasms is a natural
action of man's active intellect, it seems becoming to place even
this action in Christ. And it follows from this that in the soul of
Christ there was a habit of knowledge which could increase by this
abstraction of species; inasmuch as the active intellect, after
abstracting the first intelligible species from phantasms, could
abstract others, and others again.

Reply Obj. 1: Both the infused knowledge and the beatific knowledge
of Christ's soul were the effects of an agent of infinite power,
which could produce the whole at once; and thus in neither knowledge
did Christ advance; since from the beginning He had them perfectly.
But the acquired knowledge of Christ is caused by the active
intellect which does not produce the whole at once, but successively;
and hence by this knowledge Christ did not know everything from the
beginning, but step by step, and after a time, i.e. in His perfect
age; and this is plain from what the Evangelist says, viz. that He
increased in "knowledge and age" together.

Reply Obj. 2: Even this knowledge was always perfect for the time
being, although it was not always perfect, simply and in comparison
to the nature; hence it could increase.

Reply Obj. 3: This saying of Damascene regards those who say
absolutely that addition was made to Christ's knowledge, i.e. as
regards any knowledge of His, and especially as regards the infused
knowledge which is caused in Christ's soul by union with the Word;
but it does not regard the increase of knowledge caused by the
natural agent.
_______________________

THIRD ARTICLE [III, Q. 12, Art. 3]

Whether Christ Learned Anything from Man?

Objection 1: It would seem that Christ learned something from man.
For it is written (Luke 2:46, 47) that, "They found Him in the temple
in the midst of the doctors, hearing them, and asking them
questions." But to ask questions and to reply pertains to a learner.
Therefore Christ learned something from man.

Obj. 2: Further, to acquire knowledge from a man's teaching seems
more noble than to acquire it from sensible things, since in the soul
of the man who teaches the intelligible species are in act; but in
sensible things the intelligible species are only in potentiality.
Now Christ received empiric knowledge from sensible things, as stated
above (A. 2). Much more, therefore, could He receive knowledge by
learning from men.

Obj. 3: Further, by empiric knowledge Christ did no