M
Metatron1
Guest
So we know that God has simultaneously whole knowledge of anything that could be effected by him or by a secondary cause; extending, of course, to potentials that were never, are not and will never be actuals (this temporal qualification is meaningless to God of course). We also know that God has proper knowledge of suppositum: he knows not only that we exist as individual humans or individual Catholics (here Averroes errs), but he knows us as we are individually, even while our essence is informed by the matter we subsist in (hence he can love us individually and not just the principles that individuate us).
My question is: Does God have singular knowledge of potentials that go unrealized? Just the idea leaves my intellect reeling; I can’t follow it very far before it’s too big for my mind to contain. Of course, this is natural and most proper regarding things of God. At the same time it seems that knowledge of potentials is possibly comprehended by knowledge of their forms because extension of these forms to substance is meaningless. What’s the Church say on this one?
My question is: Does God have singular knowledge of potentials that go unrealized? Just the idea leaves my intellect reeling; I can’t follow it very far before it’s too big for my mind to contain. Of course, this is natural and most proper regarding things of God. At the same time it seems that knowledge of potentials is possibly comprehended by knowledge of their forms because extension of these forms to substance is meaningless. What’s the Church say on this one?