Jn 2, 23-25 Many began to believe in his name

(Jn 2, 23-25) Many began to believe in his name

[23] While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing. [24] But Jesus would not trust himself to them because he knew them all, [25] and did not need anyone to testify about human nature. He himself understood it well.

(CCC 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 favour with God and man" (Lk 2:52), and would even have to inquire for himself about what one in the human condition can learn only from experience (Cf. Mk 6 38; 8:27; Jn 11:34; etc.). This corresponded to the reality of his voluntary emptying of himself, taking "the form of a slave" (Phil 2:7). (CCC 473) But at the same time, this truly human knowledge of God's Son expressed the divine life of his person (Cf. St. Gregory the Great, "Sicut aqua" ad Eulogium, Epist. Lib. 10, 39: PL 77, 1097 A ff.; DS 475). "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" (St. Maximus the Confessor, Qu. et dub. 66 PG 90, 840A). Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father (Cf. Mk 14:36; Mt 11:27; Jn 1:18; 8:55; etc.). The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human hearts (Cf. Mk 2:8; Jn 2 25; 6:61; etc.). (CCC 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 (Cf. Mk 8:31; 9:31; 10:33-34; 14:18-20, 26-30). What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal (Cf. Mk 13:32, Acts 1:7). (CCC 236) The Fathers of the Church distinguish between theology (theologia) and economy (oikonomia). "Theology" refers to the mystery of God's inmost life within the Blessed Trinity and "economy" to all the works by which God reveals himself and communicates his life. Through the oikonomia the theologia is revealed to us; but conversely, the theologia illuminates the whole oikonomia. God's works reveal who he is in himself; the mystery of his inmost being enlightens our understanding of all his works. So it is, analogously, among human persons. A person discloses himself in his actions, and the better we know a person, the better we understand his actions.