Obj. 3: Acquired and infused habits are not to be classed
together; for the habit of knowledge is acquired by the relation of
the human mind to phantasms; hence, another habit of the same kind
cannot be again acquired. But the habit of infused knowledge is of a
different nature, as coming down to the soul from on high, and not
from phantasms. And hence there is no parity between these habits.
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QUESTION 10

OF THE BEATIFIC KNOWLEDGE OF CHRIST'S SOUL
(In Four Articles)

Now we must consider each of the aforesaid knowledges. Since,
however, we have treated of the Divine knowledge in the First Part
(Q. 14), it now remains to speak of the three others: (1) of the
beatific knowledge; (2) of the infused knowledge; (3) of the acquired
knowledge.

But again, because much has been said in the First Part (Q. 12) of
the beatific knowledge, which consists in the vision of God, we shall
speak here only of such things as belong properly to the soul of
Christ. Under this head there are four points of inquiry:

(1) Whether the soul of Christ comprehended the Word or the Divine
Essence?

(2) Whether it knew all things in the Word?

(3) Whether the soul of Christ knew the infinite in the Word?

(4) Whether it saw the Word or the Divine Essence clearer than did
any other creature?
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FIRST ARTICLE [III, Q. 10, Art. 1]

Whether the Soul of Christ Comprehended the Word or the Divine
Essence?

Objection 1: It would seem that the soul of Christ comprehended and
comprehends the Word or Divine Essence. For Isidore says (De Summo
Bono i, 3) that "the Trinity is known only to Itself and to the Man
assumed." Therefore the Man assumed communicates with the Holy
Trinity in that knowledge of Itself which is proper to the Trinity.
Now this is the knowledge of comprehension. Therefore the soul of
Christ comprehends the Divine Essence.

Obj. 2: Further, to be united to God in personal being is greater
than to be united by vision. But as Damascene says (De Fide Orth.
iii, 6), "the whole Godhead in one Person is united to the human
nature in Christ." Therefore much more is the whole Divine Nature
seen by the soul of Christ; and hence it would seem that the soul of
Christ comprehended the Divine Essence.

Obj. 3: Further, what belongs by nature to the Son of God belongs by
grace to the Son of Man, as Augustine says (De Trin. i, 13). But to
comprehend the Divine Essence belongs by nature to t