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Objection 1: It would seem that the soul of Christ cannot know the
infinite in the Word. For that the infinite should be known is
repugnant to the definition of the infinite which (Phys. iii, 63)
is said to be that "from which, however much we may take, there
always remains something to be taken." But it is impossible for the
definition to be separated from the thing defined, since this would
mean that contradictories exist together. Therefore it is impossible
that the soul of Christ knows the infinite.
Objection 2: Further, the knowledge of the infinite is infinite.
But the knowledge of the soul of Christ cannot be infinite, because
its capacity is finite, since it is created. Therefore the soul of
Christ cannot know the infinite.
Objection 3: Further, there can be nothing greater than the
infinite. But more is contained in the Divine knowledge, absolutely
speaking, than in the knowledge of Christ's soul, as stated above
(Article 2). Therefore the soul of Christ does not know the
infinite.
On the contrary, The soul of Christ knows all its power and all it
can do. Now it can cleanse infinite sins, according to 1 Jn.
2:2: "He is the propitiation for our sins, and not for ours
only, but also for those of the whole world." Therefore the soul of
Christ knows the infinite.
I answer that, Knowledge regards only being, since being and truth
are convertible. Now a thing is said to be a being in two ways:
First, simply, i.e. whatever is a being in act; secondly,
relatively, i.e. whatever is a being in potentiality. And because,
as is said Metaph. ix, 20, everything is known as it is in act,
and not as it is in potentiality, knowledge primarily and essentially
regards being in act, and secondarily regards being in potentiality,
which is not knowable of itself, but inasmuch as that in whose power it
exists is known. Hence, with regard to the first mode of knowledge,
the soul of Christ does not know the infinite. Because there is not
an infinite number in act, even though we were to reckon all that are
in act at any time whatsoever, since the state of generation and
corruption will not last for ever: consequently there is a certain
number not only of things lacking generation and corruption, but also
of things capable of generation and corruption. But with regard to the
other mode of knowing, the soul of Christ knows infinite things in the
Word, for it knows, as stated above (Article 2), all that is in
the power of the creature. Hence, since in the power of the creature
there is an infinite number of things, it knows the infinite, as it
were, by a certain knowledge of simple intelligence, and not by a
knowledge of vision.
Reply to Objection 1: As we said in the FP, Question 8,
Article 1, the infinite is taken in two ways. First, on the part
of a form, and thus we have the negatively infinite, i.e. a form or
act not limited by being received into matter or a subject; and this
infinite of itself is most knowable on account of the perfection of the
act, although it is not comprehensible by the finite power of the
creature; for thus God is said to be infinite. And this infinite the
soul of Christ knows, yet does not comprehend. Secondly, there is
the infinite as regards matter, which is taken privatively, i.e.
inasmuch as it has not the form it ought naturally to have, and in this
way we have infinite in quantity. Now such an infinite of itself, is
unknown: inasmuch as it is, as it were, matter with privation of form
as is said Phys. iii, 65. But all knowledge is by form or act.
Therefore if this infinite is to be known according to its mode of
being, it cannot be known. For its mode is that part be taken after
part, as is said Phys. iii, 62,63. And in this way it is true
that, if we take something from it, i.e. taking part after part,
there always remains something to be taken. 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 infinite, but finitely; and thus what are in themselves
infinite are, in the intellect of the knower, finite. And in this
way the soul of Christ knows an infinite number of things, inasmuch as
it knows them not by discoursing from one to another, but in a certain
unity, i.e. in any creature in whose potentiality infinite things
exist, and principally in the Word Himself.
Reply to Objection 2: There is nothing to hinder a thing from being
infinite in one way and finite in another, as when in quantities we
imagine a surface infinite in length and finite in breadth. Hence, if
there were an infinite number of men, they would have a relative
infinity, i.e. in multitude; but, as regards the essence, they
would be finite, since the essence of all would be limited to one
specific nature. But what is simply infinite in its essence is God,
as was said in the FP, Question 7, Article 2. Now the proper
object of the intellect is "what a thing is," as is said De Anima
iii, 26, to which pertains the notion of the species. And thus the
soul of Christ, since it has a finite capacity, attains to, but does
not comprehend, what is simply infinite in essence, as stated above
(Article 1). But the infinite in potentiality which is in
creatures can be comprehended by the soul of Christ, since it is
compared to that soul according to its essence, in which respect it is
not infinite. For even our intellect understands a universal---for
example, the nature of a genus or species, which in a manner has
infinity, inasmuch as it can be predicated of an infinite number.
Reply to Objection 3: That which is infinite in every way can be
but one. Hence the Philosopher says (De Coel. i, 2,3,)
that, since bodies have dimensions in every part, there cannot be
several infinite bodies. Yet if anything were infinite in one way
only, nothing would hinder the existence of several such infinite
things; as if we were to suppose several lines of infinite length drawn
on a surface of finite breadth. Hence, because infinitude is not a
substance, but is accidental to things that are said to be infinite,
as the Philosopher says (Phys. iii, 37,38); as the infinite
is multiplied by different subjects, so, too, a property of the
infinite must be multiplied, in such a way that it belongs to each of
them according to that particular subject. Now it is a property of the
infinite that nothing is greater than it. Hence, if we take one
infinite line, there is nothing greater in it than the infinite; so,
too, if we take any one of other infinite lines, it is plain that each
has infinite parts. Therefore of necessity in this particular line
there is nothing greater than all these infinite parts; yet in another
or a third line there will be more infinite parts besides these. We
observe this in numbers also, for the species of even numbers are
infinite, and likewise the species of odd numbers are infinite; yet
there are more even and odd numbers than even. And thus it must be
said that nothing is greater than the simply and in every way infinite;
but than the infinite which is limited in some respect, nothing is
greater in that order; yet we may suppose something greater outside
that order. In this way, therefore, there are infinite things in the
potentiality of the creature, and yet there are more in the power of
God than in the potentiality of the creature. So, too, the soul of
Christ knows infinite things by the knowledge of simple intelligence;
yet God knows more by this manner of knowledge or understanding.
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