Summa contra Gentiles1.56 Chapter LVI. That God's knowledge is not a habit

From the foregoing it follows that God's knowledge is not For wheresoever knowledge is habitual, all things are not known simultaneously, but some actually and others habitually. Now God knows all things actually in the same instant, as we have proved. Therefore in Him knowledge is not a habit.

Further. He who has a habit, while not using it, is somewhat in potentiality, but not in the same way as before learning. Now it has been shown that the divine intellect is nowise in potentiality. Therefore nowise is there habitual knowledge in Him.

Again. The essence of any intellect that knows something habitually is distinct from its intellectual operation which is actual consideration: because the intellect that knows something by a habit lacks its operation: whereas it cannot lack its essence. Now in God His essence is His operation, as we have proved. Therefore there is no habitual knowledge in His intellect.

Again. The intellect that knows something only habitually is not in its ultimate perfection: wherefore happiness which is the best thing of all is held to be not a habit but an act. Therefore if God has habitual knowledge through His substance, He will not be universally perfect considered in regard to His substance. And the contrary of this was proved above.

Moreover. We have shown that He is intelligent by His essence, and not by any intelligible species added to His essence. Now every intellect with a habit understands by species: for habit is either ability of the intellect to receive intelligible species whereby it becomes actually understanding, or else it is the orderly collection of the species themselves residing in the intellect without complete actuality, and after a manner that lies between potentiality and act. Therefore in Him there is no habitual knowledge.

Further. Habit is a quality. Now neither quality nor any accident can be ascribed to God, as was proved above. Therefore habitual knowledge is not becoming to God. Since, however, the disposition by which one is only habitually considering or willing or acting, is like the disposition of one who sleeps, hence David in order to remove habitual knowledge from God, says: Behold He shall neither slumber nor sleep, that keepeth Israel. For the same reason it is said (Ecclus. xxiii. 28): The eyes of the Lord are far brighter than the sun, for the sun shines always actually.