The Knowledge of Christ on Judgment Day

St. Gregory I, the Great 590-604
The knowledge of Christ (against the Agnoetae)
[from the epistle “Sicut aqua frigida” to Eulogius, Patriarch of Alexandria, August, 600]

(But) concerning that which has been written: That neither the son, nor the angels know the day and the hour [cf. Mark 13:32], indeed, your holiness has perceived rightly, that since it most certainly should be referred not to the same son according to that which is the head, but according to his body which we are…; He [Augustine] also says … that this can be understood of the same son, because omnipotent God sometimes speaks in a human way, as he said to Abraham: Now I know that thou fearest God [Gen, 22:13], not because God then knew that He was feared, but because at that time He caused Abraham to know that He feared God. For, just as we say a day is happy not because the day itself is happy, but because it makes us happy, so the omnipotent Son says He does not know the day which He causes not to be known, not because He himself is ignorant of it, but because He does not permit it to be known at all. Thus, also, the Father alone is said to know, because the Son (being) consubstantial with Him, on account of His nature, by which He is above the angels, has knowledge of that, of which the angels are unaware. Thus, also, this can be the most precisely understood because the Only-begotten having been incarnated, and made perfect man for us, in His human nature indeed did know the day and the hour of judgment, but nevertheless He did not know this from His human nature. Therefore, that which in (nature) itself He knew, He did not know from that very (nature), because God-made-man knew the day and the hour of the judgment through the power of His Godhead…..Thus, the knowledge which He did not have an account of the nature of His humanity—by reason of which, like the angels, He was a creature—this He denied that he, like the angels, who are creatures, had. Therefore (as) God and man He knows the day and the hour of judgment; on this account, because God is man. But the fact is certainly manifest that whoever is not a Nestorian, can in no wise be an Agnoeta. For with what purpose can be, who confesses that the Wisdom itself of God is incarnate say that there is anything which the Wisdom of God does not know? It is written: In the beginning was the Word, and the Word was with God, and the Word was God…. All things were made by him [John 1:13]. If all, without doubt also the day of judgment and the hour. Who, therefore, is so foolish as to presume to assert that the Word of the Father made that which He does not know? It is written also: Jesus knowing, that the Father gave him all things into his hands [John 13:3]. If all things, surely both the day of judgment and the hour. Who, therefore, is so stupid as to say that the Son has received in His hands that of which He is unaware?

The Sources of (Roman) Catholic Dogma
Denzinger Page 97

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