ance, we have now
to treat of God's operation. And since one kind of operation is
immanent, and another kind of operation proceeds to the exterior
effect, we treat first of knowledge and of will (for understanding
abides in the intelligent agent, and will is in the one who wills);
and afterwards of the power of God, the principle of the divine
operation as proceeding to the exterior effect. Now because to
understand is a kind of life, after treating of the divine knowledge,
we consider the divine life. And as knowledge concerns truth, we
consider truth and falsehood. Further, as everything known is in the
knower, and the types of things as existing in the knowledge of God
are called ideas, to the consideration of knowledge will be added the
treatment of ideas.

Concerning knowledge, there are sixteen points for inquiry:

(1) Whether there is knowledge in God?

(2) Whether God understands Himself?

(3) Whether He comprehends Himself?

(4) Whether His understanding is His substance?

(5) Whether He understands other things besides Himself?

(6) Whether He has a proper knowledge of them?

(7) Whether the knowledge of God is discursive?

(8) Whether the knowledge of God is the cause of things?

(9) Whether God has knowledge of non-existing things?

(10) Whether He has knowledge of evil?

(11) Whether He has knowledge of individual things?

(12) Whether He knows the infinite?

(13) Whether He knows future contingent things?

(14) Whether He knows enunciable things?

(15) Whether the knowledge of God is variable?

(16) Whether God has speculative or practical knowledge of things?
_______________________

FIRST ARTICLE [I, Q. 14, Art. 1]

Whether There Is Knowledge [*Scientia] in God?

Objection 1: It seems that in God there is not knowledge. For
knowledge is a habit; and habit does not belong to God, since it is
the mean between potentiality and act. Therefore knowledge is not in
God.

Obj. 2: Further, since science is about conclusions, it is a kind of
knowledge caused by something else which is the knowledge of
principles. But nothing is caused in God; therefore science is not in
God.

Obj. 3: Further, all knowledge is universal, or particular. But in God
there is no universal or particular (Q. 3, A. 5). Therefore in God
there is not knowledge.

_On the contrary,_ The Apostle says, "O the depth of the riches of the
wisdom and of the knowledge of God" (Rom. 11:33).

_I answer that,_ In God th