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Objection 1: It would seem that Christ received knowledge from the
angels. For it is written (Lk. 22:43) that "there appeared
to Him an angel from heaven, strengthening Him." But we are
strengthened by the comforting words of a teacher, according to Job
4:3,4: "Behold thou hast taught many and hast strengthened the
weary hand. Thy words have confirmed them that were staggering."
Therefore Christ was taught by angels.
Objection 2: Further, Dionysius says (Coel. Hier. iv):
"For I see that even Jesus---the super-substantial substance of
supercelestial substances---when without change He took our
substance upon Himself, was subject in obedience to the instructions
of the Father and God by the angels." Hence it seems that even
Christ wished to be subject to the ordinations of the Divine law,
whereby men are taught by means of angels.
Objection 3: Further, as in the natural order the human body is
subject to the celestial bodies, so likewise is the human mind to
angelic minds. Now Christ's body was subject to the impressions of
the heavenly bodies, for He felt the heat in summer and the cold in
winter, and other human passions. Therefore His human mind was
subject to the illuminations of supercelestial spirits.
On the contrary, Dionysius says (Coel. Hier. vii) that "the
highest angels question Jesus, and learn the knowledge of His Divine
work, and of the flesh assumed for us; and Jesus teaches them
directly." Now to teach and to be taught do not belong to the same.
Therefore Christ did not receive knowledge from the angels.
I answer that, Since the human soul is midway between spiritual
substances and corporeal things, it is perfected naturally in two
ways. First by knowledge received from sensible things; secondly, by
knowledge imprinted or infused by the illumination of spiritual
substances. Now in both these ways the soul of Christ was perfected;
first by empirical knowledge of sensible things, for which there is no
need of angelic light, since the light of the active intellect
suffices; secondly, by the higher impression of infused knowledge,
which He received directly from God. For as His soul was united to
the Word above the common mode, in unity of person, so above the
common manner of men was it filled with knowledge and grace by the Word
of God Himself; and not by the medium of angels, who in their
beginning received the knowledge of things by the influence of the
Word, as Augustine says (Gen. ad lit. ii, 8).
Reply to Objection 1: This strengthening by the angel was for the
purpose not of instructing Him, but of proving the truth of His human
nature. Hence Bede says (on Lk. 22:43): "In testimony of
both natures are the angels said to have ministered to Him and to have
strengthened Him. For the Creator did not need help from His
creature; but having become man, even as it was for our sake that He
was sad, so was it for our sake that He was strengthened," i.e. in
order that our faith in the Incarnation might be strengthened.
Reply to Objection 2: Dionysius says that Christ was subject to
the angelic instructions, not by reason of Himself, but by reason of
what happened at His Incarnation, and as regards the care of Him
whilst He was a child. Hence in the same place he adds that
"Jesus' withdrawal to Egypt decreed by the Father is announced to
Joseph by angels, and again His return to Judaea from Egypt."
Reply to Objection 3: The Son of God assumed a passible body (as
will be said hereafter (Question 14, Article 1)) and a soul
perfect in knowledge and grace (Question 14, Article 1, ad 1;
Article 4). Hence His body was rightly subject to the impression
of heavenly bodies; but His soul was not subject to the impression of
heavenly spirits.
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