1. Exposition of the Opinion

50. Another response [Bonaventure] to the question is the distinction that the intellect of Christ’s soul is able to see everything in the Word habitually but not actually (and so about all souls).

51. Proof of the second part [the ‘not actually’]:

Infinite virtue does not have power for more than infinite objects; so if a finite virtue has power for infinite objects then a finite virtue would be equal with an infinite one, which is unacceptable;     therefore etc     .

52. Further, a finite virtue sees two things more distinctly than three things, and three things more distinctly than four and, thus continuing upwards, it sees a thousand things less distinctly than it sees a hundred;     therefore , thus continuing infinitely, it sees more things less distinctly than it sees fewer things; but to see finite things ad infinitum more distinctly than some infinite limit is not to see; therefore etc     .

53. Further, third, an extensive infinity presupposes an intensive infinity, according to Averroes On the Substance of the Globe ch.3; Christ’s soul cannot have an intensive infinity, since it is a creature and something finite; therefore it cannot have an extensive infinity for infinite objects.