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Objection 1: It would seem that Christ did not advance in this
knowledge. For even as Christ knew all things by His beatific and
His infused knowledge, so also did He by this acquired knowledge, as
is plain from what has been said (Article 1). But He did not
advance in these knowledges. Therefore neither in this.
Objection 2: Further, to advance belongs to the imperfect, since
the perfect cannot be added to. Now we cannot suppose an imperfect
knowledge in Christ. Therefore Christ did not advance in this
knowledge.
Objection 3: Further, Damascene says (De Fide Orth. iii,
22): "Whoever say that Christ advanced in wisdom and grace, as
if receiving additional sensations, do not venerate the union which is
in hypostasis." But it is impious not to venerate this union.
Therefore it is impious to say that His knowledge received increase.
On the contrary, It is written (Lk. 2:52): "Jesus advanced
in wisdom and age and grace with God and men"; and Ambrose says
(De Incar. Dom. vii) that "He advanced in human wisdom." Now
human wisdom is that which is acquired in a human manner, i.e. by the
light of the active intellect. Therefore Christ advanced in this
knowledge.
I answer that, There is a twofold advancement in knowledge: one in
essence, inasmuch as the habit of knowledge is increased; the other in
effect---e.g. if someone were with one and the same habit of
knowledge to prove to someone else some minor truths at first, and
afterwards greater and more subtle conclusions. Now in this second way
it is plain that Christ advanced in knowledge and grace, even as in
age, since as His age increased He wrought greater deeds, and showed
greater knowledge and grace.
But as regards the habit of knowledge, it is plain that His habit of
infused knowledge did not increase, since from the beginning He had
perfect infused knowledge of all things; and still less could His
beatific knowledge increase; while in the FP, Question 14,
Article 15, we have already said that His Divine knowledge could
not increase. Therefore, if in the soul of Christ there was no habit
of acquired knowledge, beyond the habit of infused knowledge, as
appears to some [Blessed Albert the Great, Alexander of Hales,
St. Bonaventure], and sometime appeared to me (Sent. iii, D,
xiv), no knowledge in Christ increased in essence, but merely by
experience, i.e. by comparing the infused intelligible species with
phantasms. And in this way they maintain that Christ's knowledge
grew in experience, e.g. by comparing the infused intelligible
species with what He received through the senses for the first time.
But because it seems unfitting that any natural intelligible action
should be wanting to Christ, and because to extract intelligible
species from phantasms is a natural action of man's active intellect,
it seems becoming to place even this action in Christ. And it follows
from this that in the soul of Christ there was a habit of knowledge
which could increase by this abstraction of species; inasmuch as the
active intellect, after abstracting the first intelligible species from
phantasms, could abstract others, and others again.
Reply to Objection 1: Both the infused knowledge and the beatific
knowledge of Christ's soul were the effects of an agent of infinite
power, which could produce the whole at once; and thus in neither
knowledge did Christ advance; since from the beginning He had them
perfectly. But the acquired knowledge of Christ is caused by the
active intellect which does not produce the whole at once, but
successively; and hence by this knowledge Christ did not know
everything from the beginning, but step by step, and after a time,
i.e. in His perfect age; and this is plain from what the Evangelist
says, viz. that He increased in "knowledge and age" together.
Reply to Objection 2: Even this knowledge was always perfect for
the time being, although it was not always perfect, simply and in
comparison to the nature; hence it could increase.
Reply to Objection 3: This saying of Damascene regards those who
say absolutely that addition was made to Christ's knowledge, i.e.
as regards any knowledge of His, and especially as regards the infused
knowledge which is caused in Christ's soul by union with the Word;
but it does not regard the increase of knowledge caused by the natural
agent.
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