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For Aquinas, it is part of the perfection of the human Jesus that he learned.11
Aquinas writes, “The habit of knowledge is acquired from the association of the human mind with the imagination.”12 But there is more. Corey L. Barnes provides a good discussion of this section of the Summa and he stresses the importance of this form of experimental knowledge because it was a condition of the freewill of Jesus. Barnes explains that for Aquinas, “Christ willed the passion with full knowledge of its pains and outcomes.”13
Although Aquinas distinguishes between different types of knowledge (thereby creating some flexibility for the accumulation of knowledge in Jesus), he shares with Anselm a sense that the knowledge of Jesus is considerable; it includes the beatific vision and infused knowledge. For both, the Incarnation, conceptually, needs an omniscient (or almost omniscient) human. This is a long way from a person with Down’s Syndrome (see Box 2.5).
Box 2.5
On Aquinas, the author is sensitive to a literature that discusses how best to interpret Aquinas. The footnote is used effectively to expand and explain Aquinas and link the author’s discussion with a wider discussion among scholars about this passage in Aquinas. To include all this in the heart of the article would have reduced the flow and made the article difficult to follow.