Thomas Aquinas

Name: Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST (SIX ARTICLES)
Author: Thomas Aquinas

Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST…

Summary

“Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST (SIX ARTICLES)”, is a work by Thomas Aquinas. It explores elements such as knowledge, phantasms and soul.

Quotes from Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST… (Thomas Aquinas)

Thomas Aquinas, Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST…

“ Now the connatural mode of the human soul is that it should understand sometimes actually, and sometimes potentially. But the medium between a pure power and a completed act is a habit: and extremes and medium are of the same genus. Thus it is plain that it is the connatural mode of the human soul to receive knowledge as a habit. Hence it must be said that the knowledge imprinted on the soul of Christ was habitual, for He could use it when He pleased. ”

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Thomas Aquinas, Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST…

“ Now it is connatural to a human soul to receive species of a lesser universality than the angels receive; so that it knows different specific natures by different intelligible species. But it so happens that we have different habits of knowledge, because there are different classes of knowable things, inasmuch as what are in one genus are known by one habit ”

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Source: Wikisource

Thomas Aquinas, Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST…

“ Further, habitual knowledge is a perfection of the knower. But perfection is more noble than the thing perfected. If, therefore, in the soul of Christ there was any created habit of knowledge, it would follow that this created thing was nobler than the soul of Christ. Therefore there was no habitual knowledge in Christ's soul.
On the contrary, The knowledge of Christ we are now speaking about was univocal with our knowledge, even as His soul was of the same species as ours. But our knowledge is in the genus of habit. ”

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Source: Wikisource

Thomas Aquinas, Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST…

“ Further, phantasms are to the human intellect as colors to sight, as is said De Anima iii, 18,31,39. But it does not pertain to the perfection of the power of seeing to know what is without color. Therefore it does not pertain to the perfection of human intellect to know things of which there are no phantasms, such as separate substances. Hence, since this knowledge was in Christ for the perfection of His intellective soul, it seems that by this knowledge He did not know separate substances.
Objection 3: Further, it does not belong to the perfection of the intellect to know singulars. ”

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Source: Wikisource

Thomas Aquinas, Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST…

“ Now the passive intellect of the human soul does not seem to be in potentiality to all things simply, but only to those things with regard to which it can be reduced to act by the active intellect, which is its proper motor; and these are knowable by natural reason. Therefore by this knowledge Christ did not know what exceeded the natural reason. ”

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Source: Wikisource

Thomas Aquinas, Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST…

“ Secondly, knowledge may be called discursive or collative in use; as at times those who know, reason from cause to effect, not in order to learn anew, but wishing to use the knowledge they have. And in this way the knowledge in Christ's soul could be collative or discursive ”

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Source: Wikisource

Thomas Aquinas, Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST…

“ Goodness and being are taken in two ways: First, simply; and thus a substance, which subsists in its being and goodness, is a good and a being; secondly, being and goodness are taken relatively, and in this way an accident is a being and a good, not that it has being and goodness, but that its subject is a being and a good. ”

Thomas Aquinas

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Quotes from Summa Theologiae — Question 11 - OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST… (Thomas Aquinas)

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