Re: “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” (Mark 13:32)

“To believe in the Incarnation, to believe that he is God, makes it hard to understand how he could be ignorant; but also makes it certain that, if he said he could be ignorant, then ignorant he could really be. For a God who can be ignorant is less baffling than a God who falsely professes ignorance. The answer of theologians is that the God-Man was omniscient as God, and ignorant as Man. This, no doubt, is true, though it cannot be imagined. Nor indeed can the unconsciousness of Christ in sleep be imagined, nor the twilight of reason in his infancy; still less his merely organic life in his mother’s womb. But the physical sciences, no less than theol­ogy, propose for our belief much that cannot be imagined.

A generation which has accepted the curvature of space need not boggle at the impossibility of imagining the consciousness of incarnate God. In that con­sciousness the temporal and the timeless were united. I think we can acquiesce in mystery at that point, provided we do not aggravate it by our tendency to picture the timeless life of God as, simply, another sort of time. We are commit­ting that blunder whenever we ask how Christ could be at the same moment ignorant and omniscient, or how he could be the God who neither slumbers nor sleeps while he slept. The italicized words conceal an attempt to establish a temporal relation between his timeless life as God and the days, months, and years of his life as Man. And of course there is no such relation. The Incarnation is not an episode in the life of God: the Lamb is slain—and therefore presumably born, grown to maturity, and risen—from all eternity. The taking up into God’s nature of humanity, with all its ignorances and limitations, is not itself a temporal event, though the humanity which is so taken up was, like our own, a thing living and dying in time. And if limitation, and therefore ignorance, was thus taken up, we ought to expect that the ignorance should at some time be actually displayed.  It would be difficult, and, to me, repellent, to suppose that Jesus never asked a genuine question, that is, a question to which he did not know the answer. That would make of his humanity something so unlike ours as scarcely to deserve the name. I find it easier to believe that when be said “Who touched me?” (Luke 7:45) he really wanted to know.”

(bold text is really what struck me)