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Objection 1: It seems that God has not knowledge of things that are
not. For the knowledge of God is of true things. But "truth" and
"being" are convertible terms. Therefore the knowledge of God is
not of things that are not.
Objection 2: Further, knowledge requires likeness between the
knower and the thing known. But those things that are not cannot have
any likeness to God, Who is very being. Therefore what is not,
cannot be known by God.
Objection 3: Further, the knowledge of God is the cause of what is
known by Him. But it is not the cause of things that are not,
because a thing that is not, has no cause. Therefore God has no
knowledge of things that are not.
On the contrary, The Apostle says: "Who . . . calleth those
things that are not as those that are" (Rm. 4:17).
I answer that, God knows all things whatsoever that in any way are.
Now it is possible that things that are not absolutely, should be in a
certain sense. For things absolutely are which are actual; whereas
things which are not actual, are in the power either of God Himself
or of a creature, whether in active power, or passive; whether in
power of thought or of imagination, or of any other manner of meaning
whatsoever. Whatever therefore can be made, or thought, or said by
the creature, as also whatever He Himself can do, all are known to
God, although they are not actual. And in so far it can be said that
He has knowledge even of things that are not.
Now a certain difference is to be noted in the consideration of those
things that are not actual. For though some of them may not be in act
now, still they were, or they will be; and God is said to know all
these with the knowledge of vision: for since God's act of
understanding, which is His being, is measured by eternity; and
since eternity is without succession, comprehending all time, the
present glance of God extends over all time, and to all things which
exist in any time, as to objects present to Him. But there are other
things in God's power, or the creature's, which nevertheless are
not, nor will be, nor were; and as regards these He is said to have
knowledge, not of vision, but of simple intelligence. This is so
called because the things we see around us have distinct being outside
the seer.
Reply to Objection 1: Those things that are not actual are true in
so far as they are in potentiality; for it is true that they are in
potentiality; and as such they are known by God.
Reply to Objection 2: Since God is very being everything is, in
so far as it participates in the likeness of God; as everything is hot
in so far as it participates in heat. So, things in potentiality are
known by God, although they are not in act.
Reply to Objection 3: The knowledge of God, joined to His will
is the cause of things. Hence it is not necessary that what ever God
knows, is, or was, or will be; but only is this necessary as regards
what He wills to be, or permits to be. Further, it is in the
knowledge of God not that they be, but that they be possible.
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