36. Christ's Knowledge of Infinite Things
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Lecture Notes
Main Topics #
The Core Problem #
Whether Christ’s soul, being finite as a creature, can know an infinity of things. Three objections present:
- To know the infinite contradicts the definition of infinity (always something more to take)
- A finite capacity cannot know infinite things
- Nothing can be greater than the infinite, yet God’s knowledge contains more than Christ’s
The Nature of Knowledge and Being #
Thomas establishes: Knowledge is of being in act, not being in potency. Therefore:
- Knowledge first and chiefly regards being in act
- Secondarily regards being in potency, only insofar as it relates to act
- Since infinite things in act do not exist (generation and corruption is finite), Christ does not know an infinity of actual things
- But Christ knows an infinity of things in creatures’ power through the science of simple intelligence (scientia simplicis intelligentiae)
The Twofold Meaning of Infinite #
Infinity is predicated in two ways:
- By form (negative sense): That which is form or act not limited by matter or subject. This is most knowable in itself (God) but incomprehensible to finite creatures due to the limitation of their power
- By matter (privative sense): Quantitative infinity (divisible matter without form). This is unknowable in its very nature because knowledge is through form, and this infinite is formless
How Christ Knows the Infinite #
The soul of Christ knows infinite things not by running through them one after another (singula) but in something one (in aliquo uno):
- In a creature whose power contains infinite things potentially
- Chiefly in the Word itself
- This is possible because material things can be taken by intellect materially (part after part) or unitedly (in a limited way)
- Those things infinite in themselves are comprehended by understanding in a limited way
The Distinction: Simply vs. According to Something #
Crucial for understanding: Nothing infinite in every way can be except one. But something can be infinite in one way while limited in another.
Examples:
- A surface infinite in length but finite in width
- If there were infinite men by number, they would be infinite in multitude but not infinite in essence (all limited by the species ‘man’)
- Infinite parallel lines on a finite surface: each line has nothing greater than itself within that line, yet another line contains more infinite parts
- Even numbers are infinite, odd numbers are infinite, yet both together are more than either alone
Application: The infinite is not a substance but happens to things. When multiplied according to diverse subjects, its property is multiplied. Therefore, regarding one infinite in a determined order, nothing is greater in that order, but something greater can be taken outside that order.
Conclusion on Christ’s Knowledge #
- Christ knows infinite things by science of simple intelligence (things in creatures’ power)
- But God knows more in this way of understanding
- God’s knowledge exceeds infinitely as regards clarity, not only as to number of things known
- Uncreated divine light infinitely exceeds created light received in Christ’s soul
Key Arguments #
Response to First Objection #
Objection: The infinite cannot be known because its definition is that there is always something more to take.
Resolution: The infinite of quantity (divisible matter) is unknowable by its very nature. But the infinite by form (God) is most knowable in itself, though incomprehensible to creatures. Christ does know this infinite, though not comprehensively. Additionally, Christ can know infinite things in creatures’ power because knowledge is not of the infinite in its material/divisible aspect but through unified understanding.
Response to Second Objection #
Objection: Christ is finite as a creature, therefore cannot have infinite knowledge.
Resolution: Nothing prevents something from being infinite in one way and limited in another. The proper object of understanding is ‘what it is’ (species). Christ, having limited capacity, does not comprehend the simply infinite (God’s essence). But infinite things found in creatures’ power are comprehended because they are compared by reason of what they are and have determinate nature.
Response to Third Objection #
Objection: If nothing is greater than the infinite, how can God’s knowledge contain more than Christ’s?
Resolution: To the infinite simply (all things), nothing is greater. But to the infinite according to some determined thing, nothing is greater in that order, though something greater can be taken outside that order. God knows infinite things in His own infinite power; Christ knows infinite things in creatures’ finite power.
Important Definitions #
Scientia Visionis (Science of Vision) #
God’s knowledge of all things that are, were, or will be in act. All times are present to God in His eternal now. Past and future are present, similar to how a reenactment program makes historical events present to the listener.
Scientia Simplicis Intelligentiae (Science of Simple Intelligence) #
God’s knowledge of all things He could make but doesn’t—knowledge of infinite possibilities. Christ knows things in creatures’ power through this mode but not all things in God’s power.
Infinitum Secundum Formam #
The infinite by form/act—not limited by matter or subject. This is most knowable in itself, as it represents pure perfection and act. God is infinite in this way.
Infinitum Secundum Materiam #
The infinite by matter/potency—divisible matter without form. This is unknowable in its very nature because knowledge operates through form.
Being in Act vs. Being in Potency #
Ens actu: That which actually exists. Primary object of knowledge. Ens in potentia: That which could exist but does not actually. Known secondarily, only insofar as it relates to act.
Examples & Illustrations #
The Radio Reenactment #
Berquist’s teacher Kassir used to joke about a radio program that reenacted historical events. When you listen to the reenactment of Socrates’ trial, the past event becomes present to you in a way—similar to how all times are present to God. This illustrates the science of vision.
Knowing More Things Than Being Infinite in Every Way #
Thomas illustrates that something can be infinite in certain respects but not simply:
- Imagine infinite parallel lines extended in length on a finite surface (finite in width)
- Each line has nothing greater than itself in that line
- Yet another line next to it contains more infinite parts
- This shows how one infinite can be exceeded by another without contradiction
Even and Odd Numbers #
Both the species of even numbers and odd numbers are infinite. Yet both even and odd numbers together are more than just the even numbers. This demonstrates that one infinity can be less than another infinity (contrary to Bertrand Russell’s set theory implications).
The Distinction in Ethics and Daily Life #
Berquist emphasizes that the secundum quid/simply distinction runs through daily life:
- Killing someone removes an annoyance (secundum quid good) but is not simply good
- Getting up for Mass on Sunday prevents sleep (secundum quid bad) but is not simply bad
- The mind can always find something to justify even horrible things by considering them secundum quid
- Relativism today confuses secundum quid (contextual) with absolute truth
Questions Addressed #
Q: Can a finite creature know infinite things? #
A: Yes, if the infinite is understood not piecemeal but in something unified. Christ knows infinite things in creatures’ power through understanding their capacities as one thing, and chiefly through the Word itself.
Q: Does knowing infinite things contradict the definition of infinity? #
A: No, because the infinite must be understood in two ways. The quantitative infinite (divisible matter) cannot be known by running through parts. But infinite things can be known unitedly through understanding their source or principle in one form.
Q: How can God know more things than Christ if both know infinity? #
A: What is infinite in one determined order (creatures’ power) has nothing greater in that order. But something greater exists outside that order (God’s infinite power). Additionally, God’s knowledge exceeds Christ’s infinitely in clarity of knowing, not only in quantity of things.
Connections to Broader Doctrine #
This lecture demonstrates how Thomistic philosophy handles the problem of the infinite, a recurring problem in metaphysics. The distinction between secundum quid and simpliciter (simply) proves foundational not only to understanding Christ’s knowledge but to logic, ethics, and metaphysics generally. Berquist emphasizes that this distinction is fundamental to all learning and action.