I am taking am a class working on my certification to teach CCD and as I was driving home form class this evening a question came to mind. When did Jesus Know of His Divinity? I remember in college (early eighties) a professor (former Jesuit, very liberal) spoke about several theories, one He always knew, two it was gradually revealed to Him, three something else. It seemed like then it was more a “decide for yourself” idea. What is the offical teaching of the Church and where can I find it in the CCC or documents, thanks.
He knew from the beginning all things.
The Holy Office decreed on June 5, 1918 (See Denz. 2183, AAS 10 (1918), 268):
When the question was proposed by the Sacred Congregation on Seminary and University Studies, whether the following propositions can be safely taught:
I. It is not established that there was in the soul of Christ while living among men the knowledge which the blessed and comphrehensors have [cf. Phil. 3:12, 13]
II. Nor can the opinion be called certain which has established that the soul of Christ was ignorant of nothing, but from the beginning knew all things in the World, past, present, and future, or all things that God knows by the knowledge of a vision.
III. The opinion of certain more recent persons on the limited knowledge of the soul of Christ is to be accepted in Catholic schools no less than the notion of the ancients on universal knowledge.
The Most Eminent and Reverend Cardinals, general Inquisitors in matters of faith and morals, the prayer of the Consulters being held first, decreed that the answer must be: In the negative.
This was done under Pope Benedict XV.
Very liberal former Jesuits are wrong about a lot of things…this sounds like the denial of the Hypostatic Union; the denial of which is heresy.
From the Catechism of the Catholic Church: Christ’s soul and his human knowledge
**471 **Apollinarius of Laodicaea asserted that in Christ the divine Word had replaced the soul or spirit. Against this error the Church confessed that the eternal Son also assumed a rational, human soul.100
**472 **This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, “increase in wisdom and in stature, and in favor with God and man”,101 and would even have to inquire for himself about what one in the human condition can learn only from experience.102 This corresponded to the reality of his voluntary emptying of himself, taking “the form of a slave”.103
**473 **But at the same time, this truly human knowledge of God’s Son expressed the divine life of his person.104 "The human nature of God’s Son, not by itself but by its union with the Word, knew and showed forth in itself everything that pertains to God."105 Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father.106 The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human hearts.107
**474 **By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal.108 What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal.109
100 Cf. Damasus 1: DS 149.
101 Lk 2:52.
102 Cf. Mk 6 38; 8 27; Jn 11:34; etc.
103 Phil 2:7.
104 Cf. St. Gregory the Great, “Sicut aqua” ad Eulogium, Epist. Lib. 10, 39 PL 77, 1097 Aff.; DS 475.
105 St. Maximus the Confessor, Qu. et dub. 66 PG 90, 840A.
106 Cf. Mk 14:36; Mt 11:27; Jn 1:18; 8:55; etc.
107 Cf. Mk 2:8; Jn 2 25; 6:61; etc.
108 Cf. Mk 8:31; 9:31; 10:33-34; 14:18-20, 26-30.
109 Cf. Mk 13:32, Acts 1:7.