|
After the consideration of Christ's grace, both personal and
capital, we must discuss the question of His knowledge: (1) What
knowledge indeed or what kinds of knowledge did He have? (2) Then
we shall inquire into each particular kind of knowledge, namely, His
beatific knowledge (q. 10), His imprinted or infused knowledge
(q. 11), His acquired knowledge (q. 13), that is,
Christ's intellectual life, even His most sublime contemplation.
It is therefore evident that, as St. Thomas says, "We are here
taking knowledge for any cognition of the human
intellect,"[1092] even that which is not discursive. The most
important article of this ninth question is the second, which inquires
whether Christ had already in this life the knowledge that the blessed
or comprehensors have, namely, the beatific vision. The first
article, however, may be considered an introduction to the inquiries
about Christ's created knowledge.
Notice must be taken of the fact that Sacred Scripture, which is a
manifestation of divine truth for the purpose of salvation, insists
more on the moral and religious than on the intellectual aspects of our
Lord's life as Savior. But the idea of Christ as man is not of one
who had the most sublime conception of moral and religious perfection to
the exclusion of a proportionate knowledge of God, the soul, the
world, the kingdom of God. It is in this way that the theologian is
induced to treat of Christ's knowledge, and he inquires what can be
known of Him from Sacred Scripture, tradition, and theological
reasoning.[1093]
|
|
