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. And hence habitual knowledge is not simply better or more
excellent than the soul of Christ; but relatively, since the whole
goodness of habitual knowledge is added to the goodness of the
subject.
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SIXTH ARTICLE [III, Q. 11, Art. 6]

Whether This Knowledge Was Distinguished by Divers Habits?

Objection 1: It would seem that in the soul of Christ there was only
one habit of knowledge. For the more perfect knowledge is, the more
united it is; hence the higher angels understand by the more
universal forms, as was said in the First Part (Q. 55, A. 3). Now
Christ's knowledge was most perfect. Therefore it was most one.
Therefore it was not distinguished by several habits.

Obj. 2: Further, our faith is derived from Christ's knowledge; hence
it is written (Heb. 12:2): "Looking on Jesus the author and finisher
of faith." But there is only one habit of faith about all things
believed, as was said in the Second Part (II-II, Q. 4, A. 6). Much
more, therefore, was there only one habit of knowledge in Christ.

Obj. 3: Further, knowledge is distinguished by the divers formalities
of knowable things. But the soul of Christ knew everything under one
formality, i.e. by a divinely infused light. Therefore in Christ
there was only one habit of knowledge.

_On the contrary,_ It is written (Zech. 3:9) that on "one" stone,
i.e. Christ, "there are seven eyes." Now by the eye is understood
knowledge. Therefore it would seem that in Christ there were several
habits of knowledge.

_I answer that,_ As stated above (AA. 4, 5), the knowledge imprinted
on Christ's soul has a mode connatural to a human soul. 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; thus it is said (Poster. i, 42) that
"one science is of one class of object." And hence the knowledge
imprinted on Christ's soul was distinguished by different habits.

Reply Obj. 1: