assimilation of the knower
to the thing known suffices; whereas for practical knowledge it is
required that the forms of the things in the intellect should be
operative. Now to have a form and to impress this form upon something
else is more than merely to have the form; as to be lightsome and to
enlighten is more than merely to be lightsome. Hence the soul of
Christ has a speculative knowledge of creation (for it knows the mode
of God's creation), but it has no practical knowledge of this mode,
since it has no knowledge operative of creation.
_______________________

SECOND ARTICLE [III, Q. 13, Art. 2]

Whether the Soul of Christ Had Omnipotence with Regard to the
Transmutation of Creatures?

Objection 1: It would seem that the soul of Christ had omnipotence
with regard to the transmutation of creatures. For He Himself says
(Matt. 28:18): "All power is given to Me in heaven and on earth." Now
by the words "heaven and earth" are meant all creatures, as is plain
from Gen. 1:1: "In the beginning God created heaven and earth."
Therefore it seems that the soul of Christ had omnipotence with
regard to the transmutation of creatures.

Obj. 2: Further, the soul of Christ is the most perfect of all
creatures. But every creature can be moved by another creature; for
Augustine says (De Trin. iii, 4) that "even as the denser and lower
bodies are ruled in a fixed way by the subtler and stronger bodies;
so are all bodies by the spirit of life, and the irrational spirit of
life by the rational spirit of life, and the truant and sinful
rational spirit of life by the rational, loyal, and righteous spirit
of life." But the soul of Christ moves even the highest spirits,
enlightening them, as Dionysius says (Coel. Hier. vii). Therefore it
seems that the soul of Christ has omnipotence with regard to the
transmutation of creatures.

Obj. 3: Further, Christ's soul had in its highest degree the "grace
of miracles" or works of might. But every transmutation of the
creature can belong to the grace of miracles; since even the heavenly
bodies were miraculously changed from their course, as Dionysius
proves (Ep. ad Polycarp). Therefore Christ's soul had omnipotence
with regard to the transmutation of creatures.

_On the contrary,_ To transmute creatures belongs to Him Who
preserves them. Now this belongs to God alone, according to Heb. 1:3:
"Upholding all things by the word of His power." Therefore God alone
has omnipotence with regard t