re in
potentiality; and as such they are known by God.

Reply Obj. 2: Since God is very being everything is, in so far as it
participates in the likeness of God; as everything is hot in so far
as it participates in heat. So, things in potentiality are known by
God, although they are not in act.

Reply Obj. 3: The knowledge of God, joined to His will is the cause
of things. Hence it is not necessary that what ever God knows, is, or
was, or will be; but only is this necessary as regards what He wills
to be, or permits to be. Further, it is in the knowledge of God not
that they be, but that they be possible.
_______________________

TENTH ARTICLE [I, Q. 14, Art. 10]

Whether God Knows Evil Things?

Objection 1: It seems that God does not know evil things. For the
Philosopher (De Anima iii) says that the intellect which is not in
potentiality does not know privation. But "evil is the privation of
good," as Augustine says (Confess. iii, 7). Therefore, as the
intellect of God is never in potentiality, but is always in act, as is
clear from the foregoing (A. 2), it seems that God does not know evil
things.

Obj. 2: Further, all knowledge is either the cause of the thing
known, or is caused by it. But the knowledge of God is not the cause
of evil, nor is it caused by evil. Therefore God does not know evil
things.

Obj. 3: Further, everything known is known either by its likeness,
or by its opposite. But whatever God knows, He knows through His
essence, as is clear from the foregoing (A. 5). Now the divine
essence neither is the likeness of evil, nor is evil contrary to it;
for to the divine essence there is no contrary, as Augustine says (De
Civ. Dei xii). Therefore God does not know evil things.

Obj. 4: Further, what is known through another and not through
itself, is imperfectly known. But evil is not known by God; for the
thing known must be in the knower. Therefore if evil is known through
another, namely, through good, it would be known by Him imperfectly;
which cannot be, for the knowledge of God is not imperfect. Therefore
God does not know evil things.

_On the contrary,_ It is written (Prov. 15:11), "Hell and destruction
are before God [Vulg: 'the Lord']."

_I answer that,_ Whoever knows a thing perfectly, must know all that
can be accidental to it. Now there are some good things to which
corruption by evil may be accidental. Hence God would not know good
things perfectly, unless He also knew evil thing