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The answer consists of two conclusions.
First conclusion. The soul of Christ does not know the actually
infinite; that is, as is evident from the context, He does not know
an actually infinite multitude of substances, because such a multitude
was not created, which was proved in a previous article,[1220]
which stated: Multitude in nature is created, and everything created
is comprehended under some clear intention. Nevertheless Christ's
soul knows in the Word the thoughts and affections of angels and men.
to which there will be no end, that is, they will go on for all
eternity. But this multitude is not actually infinite, since all its
parts do not constitute a simultaneous whole, and it is known,
moreover, by Christ's soul inasmuch as it is represented in a certain
unity, namely, in the infinitely perfect Word.
St. Thomas says: "But as material things can be received by the
intellect immaterially, and many things unitedly, so can infinite
things be received by the intellect, not after the manner of the
infinite, but finitely."[1221] But what is infinite, not
materially but in perfection, can be known, although it cannot be
comprehended by Christ's soul, which can actually and simultaneously
know all our thoughts throughout eternity. St. Thomas, inquiring
whether the name "Word" imports relation to creation, says:
"Because God by one act understands Himself and all things, His
one only Word is expressive not only of the Father, but of all
creatures."[1222]
Second conclusion. Christ's soul knows in the Word infinite things
that are in the potentiality of the creature. Thus, as stated in the
counter-argument, "Christ's soul knows all its power and all it can
do. It can cleanse, however, infinite sins."
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