Part I (Prima Pars) Part 15 (2/2)

Reply Obj. 3: Although every being is _one_ by its substance, still every such substance is not equally the cause of unity; for the substance of some things is compound and of others simple.

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QUESTION 12

HOW G.o.d IS KNOWN BY US (In Thirteen Articles)

As. .h.i.therto we have considered G.o.d as He is in Himself, we now go on to consider in what manner He is in the knowledge of creatures; concerning which there are thirteen points of inquiry:

(1) Whether any created intellect can see the essence of G.o.d?

(2) Whether the essence of G.o.d is seen by the intellect through any created image?

(3) Whether the essence of G.o.d can be seen by the corporeal eye?

(4) Whether any created intellectual substance is sufficient by its own natural powers to see the essence of G.o.d?

(5) Whether the created intellect needs any created light in order to see the essence of G.o.d?

(6) Whether of those who see G.o.d, one sees Him more perfectly than another?

(7) Whether any created intellect can comprehend the essence of G.o.d?

(8) Whether the created intellect seeing the essence of G.o.d, knows all things in it?

(9) Whether what is there known is known by any similitudes?

(10) Whether the created intellect knows at once what it sees in G.o.d?

(11) Whether in the state of this life any man can see the essence of G.o.d?

(12) Whether by natural reason we can know G.o.d in this life?

(13) Whether there is in this life any knowledge of G.o.d through grace above the knowledge of natural reason?

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FIRST ARTICLE [I, Q. 12, Art. 1]

Whether Any Created Intellect Can See the Essence of G.o.d?

Objection 1: It seems that no created intellect can see the essence of G.o.d. For Chrysostom (Hom. xiv. in Joan.) commenting on John 1:18, ”No man hath seen G.o.d at any time,” says: ”Not prophets only, but neither angels nor archangels have seen G.o.d. For how can a creature see what is increatable?” Dionysius also says (Div. Nom. i), speaking of G.o.d: ”Neither is there sense, nor image, nor opinion, nor reason, nor knowledge of Him.”

Obj. 2: Further, everything infinite, as such, is unknown. But G.o.d is infinite, as was shown above (Q. 7, A. 1). Therefore in Himself He is unknown.

Obj. 3: Further, the created intellect knows only existing things.

For what falls first under the apprehension of the intellect is being. Now G.o.d is not something existing; but He is rather super-existence, as Dionysius says (Div. Nom. iv). Therefore G.o.d is not intelligible; but above all intellect.

Obj. 4: Further, there must be some proportion between the knower and the known, since the known is the perfection of the knower. But no proportion exists between the created intellect and G.o.d; for there is an infinite distance between them. Therefore the created intellect cannot see the essence of G.o.d.

_On the contrary,_ It is written: ”We shall see Him as He is” (1 John 2:2).

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