Divine Omniscience and our own creaturely, partial, imperfect knowledge – our partiscience – are categorically different sorts of operations. Both are sorts of discernment – from the Latin scindere, “to cut, divide,” thence from the PIE root *skei-, “to cut, split” – but they are fundamentally different sorts of cut. They cut in opposite directions.
Omniscience cuts, and so differentiates. Partiscience cuts and so sorts the resultant differentiae, so as to integrate them (so far as it can).
Thus the Perennialist intuition, altogether correct, that creation is outward from an Original Unity, whereas creaturity is a return toward that Unity from Partiality.
Omniscience cuts himself. His discernment consists entirely in understanding himself; in understanding what it is that he is, and so does; and thus, in the bargain, what every other thing – of which he is himself both source and end – ever is and ever does. Genesis recounts his creative discernments of all those things (of our cosmos – other kosmoi are not mentioned) that are eternally implicit in him potentially, and rendered forth actually by his mere act of discernment respecting himself; by his separations: of Ocean from what is within the Firmament of our world, of our sea from our dry land, and so forth.
Omniscience is nowise by its kenotic differentiation impeached (for, it is impossible by any subtraction or division to reduce infinity to anything less than infinity). On the contrary; creation (of howsoever many kosmoi) is florescent perfection of Perfection (there may well be more than one sort of such florescences; indeed, how not? (that supposition is frankly supposed in the Credo: in secula seculorum, “in [the] world of worlds”)).
We are quite different; we are the opposite; we move in the other direction, from separation to union.
Of what is not itself, partiscience cuts what is true from what is false, what is good from what is bad, what is beautiful from what is ugly; and, then, integrates its inputs in a new concrescence more or less good, beautiful, true.
Concrete: con, “together,” + crescere, “to grow.” From PIE *ker-, “to grow;” cf. kernel, corn, horn, cranium, corner, cornucopia, Ceres, create, increase, griot, Kore, crescent, creature.
Partiscience knows. Knowledge is of some object distinct from the subject knower. In and by the act of knowledge, the knower is joined to the known, in a novel integration.
Omniscience simply is, and feels what it is to be itself.
Omniscience is purely inward. It does not know some other. It rather just is.
Partiscience too is inward, but is also outward. Both sorts of experience – inward and outward – are present in our every act of being. Partiscience necessarily involves inwardness. Each partiscient act involves knowledge of other acts, other prior or previous actualities. But each such act involves also an inward enjoyment of what it is to be knowing or feeling such other prior or previous acts; and of what it is to be just itself. When creatures feel or apprehend other things, they feel also their own feelings of those others; they feel what it is to feel those feelings. No inward feeling → no outward feeling.
Omniscience feels itself; as the basis of all others, and their subvention, their source and only proper end, in so doing it feels them, too; and that, just as they are to themselves.
Partiscience begins with the apprehension of the other, and proceeds to its own integration of its apprehensions.
Omniscience begins (and ends) with himself, and proceeds (and succeeds) to the differentiation – and, by them, the integration in him – of all others.
Omniscience is in no doubt about what is true, but rather is concerned only with what is, and what is not. Partiscience is per contra not so much worried about what is, as interested to understand, from what simply is (so far as it can tell), just what it is that must therefore be true.
Partiscience cuts by distinguishing between what is true and what is false. It operates always by integrating what is true and disintegrating what is false (likewise good and evil, beautiful and ugly: same thing, in the last analysis).
Omniscience, on the other hand, cuts by distinguishing in himself what is and what is not. His discernment of what is and his creation of what is are the same procedure.