Читать книгу Summa Theologica, Part I (Prima Pars) онлайн

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Reply Obj. 1: Because perfections flowing from God to creatures exist in a higher state in God Himself (Q. 4, A. 2), whenever a name taken from any created perfection is attributed to God, it must be separated in its signification from anything that belongs to that imperfect mode proper to creatures. Hence knowledge is not a quality of God, nor a habit; but substance and pure act.

Reply Obj. 2: Whatever is divided and multiplied in creatures exists in God simply and unitedly (Q. 13, A. 4). Now man has different kinds of knowledge, according to the different objects of His knowledge. He has intelligence as regards the knowledge of principles; he has science as regards knowledge of conclusions; he has wisdom, according as he knows the highest cause; he has counsel or prudence, according as he knows what is to be done. But God knows all these by one simple act of knowledge, as will be shown (A. 7). Hence the simple knowledge of God can be named by all these names; in such a way, however, that there must be removed from each of them, so far as they enter into divine predication, everything that savors of imperfection; and everything that expresses perfection is to be retained in them. Hence it is said, "With Him is wisdom and strength, He hath counsel and understanding" (Job 12:13).