Part I (Prima Pars) Part 17 (1/2)
Therefore if the essence of G.o.d is seen through any created light, such a light can be made natural to some other creature; and thus, that creature would not need any other light to see G.o.d; which is impossible. Therefore it is not necessary that every creature should require a superadded light in order to see the essence of G.o.d.
_On the contrary,_ It is written: ”In Thy light we shall see light” (Ps.
35:10).
_I answer that,_ Everything which is raised up to what exceeds its nature, must be prepared by some disposition above its nature; as, for example, if air is to receive the form of fire, it must be prepared by some disposition for such a form. But when any created intellect sees the essence of G.o.d, the essence of G.o.d itself becomes the intelligible form of the intellect. Hence it is necessary that some supernatural disposition should be added to the intellect in order that it may be raised up to such a great and sublime height. Now since the natural power of the created intellect does not avail to enable it to see the essence of G.o.d, as was shown in the preceding article, it is necessary that the power of understanding should be added by divine grace. Now this increase of the intellectual powers is called the illumination of the intellect, as we also call the intelligible object itself by the name of light of illumination. And this is the light spoken of in the Apocalypse (Apoc. 21:23): ”The glory of G.o.d hath enlightened it”--viz. the society of the blessed who see G.o.d. By this light the blessed are made ”deiform”--i.e. like to G.o.d, according to the saying: ”When He shall appear we shall be like to Him, and [Vulg.: 'because'] we shall see Him as He is” (1 John 2:2).
Reply Obj. 1: The created light is necessary to see the essence of G.o.d, not in order to make the essence of G.o.d intelligible, which is of itself intelligible, but in order to enable the intellect to understand in the same way as a habit makes a power abler to act.
Even so corporeal light is necessary as regards external sight, inasmuch as it makes the medium actually transparent, and susceptible of color.
Reply Obj. 2: This light is required to see the divine essence, not as a similitude in which G.o.d is seen, but as a perfection of the intellect, strengthening it to see G.o.d. Therefore it may be said that this light is to be described not as a medium in which G.o.d is seen, but as one by which He is seen; and such a medium does not take away the immediate vision of G.o.d.
Reply Obj. 3: The disposition to the form of fire can be natural only to the subject of that form. Hence the light of glory cannot be natural to a creature unless the creature has a divine nature; which is impossible. But by this light the rational creature is made deiform, as is said in this article.
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SIXTH ARTICLE [I. Q. 12, Art. 6]
Whether of Those Who See the Essence of G.o.d, One Sees More Perfectly Than Another?
Objection 1: It seems that of those who see the essence of G.o.d, one does not see more perfectly than another. For it is written (1 John 3:2): ”We shall see Him as He is.” But He is only in one way.
Therefore He will be seen by all in one way only; and therefore He will not be seen more perfectly by one and less perfectly by another.
Obj. 2: Further, Augustine says (Octog. Tri. Quaest. qu. x.x.xii): ”One person cannot see one and the same thing more perfectly than another.” But all who see the essence of G.o.d, understand the Divine essence, for G.o.d is seen by the intellect and not by sense, as was shown above (A. 3). Therefore of those who see the divine essence, one does not see more clearly than another.
Obj. 3: Further, That anything be seen more perfectly than another can happen in two ways: either on the part of the visible object, or on the part of the visual power of the seer. On the part of the object, it may so happen because the object is received more perfectly in the seer, that is, according to the greater perfection of the similitude; but this does not apply to the present question, for G.o.d is present to the intellect seeing Him not by way of similitude, but by His essence. It follows then that if one sees Him more perfectly than another, this happens according to the difference of the intellectual power; thus it follows too that the one whose intellectual power is higher, will see Him the more clearly; and this is incongruous; since equality with angels is promised to men as their beat.i.tude.
_On the contrary,_ Eternal life consists in the vision of G.o.d, according to John 17:3: ”This is eternal life, that they may know Thee the only true G.o.d,” etc. Therefore if all saw the essence of G.o.d equally in eternal life, all would be equal; the contrary to which is declared by the Apostle: ”Star differs from star in glory” (1 Cor. 15:41).
_I answer that,_ Of those who see the essence of G.o.d, one sees Him more perfectly than another. This, indeed, does not take place as if one had a more perfect similitude of G.o.d than another, since that vision will not spring from any similitude; but it will take place because one intellect will have a greater power or faculty to see G.o.d than another. The faculty of seeing G.o.d, however, does not belong to the created intellect naturally, but is given to it by the light of glory, which establishes the intellect in a kind of ”deiformity,” as appears from what is said above, in the preceding article.
Hence the intellect which has more of the light of glory will see G.o.d the more perfectly; and he will have a fuller partic.i.p.ation of the light of glory who has more charity; because where there is the greater charity, there is the more desire; and desire in a certain degree makes the one desiring apt and prepared to receive the object desired. Hence he who possesses the more charity, will see G.o.d the more perfectly, and will be the more beatified.
Reply Obj. 1: In the words, ”We shall see Him as He is,” the conjunction ”as” determines the mode of vision on the part of the object seen, so that the meaning is, we shall see Him to be as He is, because we shall see His existence, which is His essence. But it does not determine the mode of vision on the part of the one seeing; as if the meaning was that the mode of seeing G.o.d will be as perfect as is the perfect mode of G.o.d's existence.
Thus appears the answer to the Second Objection. For when it is said that one intellect does not understand one and the same thing better than another, this would be true if referred to the mode of the thing understood, for whoever understands it otherwise than it really is, does not truly understand it, but not if referred to the mode of understanding, for the understanding of one is more perfect than the understanding of another.
Reply Obj. 3: The diversity of seeing will not arise on the part of the object seen, for the same object will be presented to all--viz.
the essence of G.o.d; nor will it arise from the diverse partic.i.p.ation of the object seen by different similitudes; but it will arise on the part of the diverse faculty of the intellect, not, indeed, the natural faculty, but the glorified faculty.
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SEVENTH ARTICLE [I, Q. 12, Art. 7]
Whether Those Who See the Essence of G.o.d Comprehend Him?
Objection 1: It seems that those who see the divine essence, comprehend G.o.d. For the Apostle says (Phil. 3:12): ”But I follow after, if I may by any means comprehend [Douay: 'apprehend'].” But the Apostle did not follow in vain; for he said (1 Cor. 9:26): ”I ... so run, not as at an uncertainty.” Therefore he comprehended; and in the same way, others also, whom he invites to do the same, saying: ”So run that you may comprehend.”
Obj. 2: Further, Augustine says (De Vid. Deum, Ep. cxlvii): ”That is comprehended which is so seen as a whole, that nothing of it is hidden from the seer.” But if G.o.d is seen in His essence, He is seen whole, and nothing of Him is hidden from the seer, since G.o.d is simple. Therefore whoever sees His essence, comprehends Him.
Obj. 3: Further, if we say that He is seen as a ”whole,” but not ”wholly,” it may be contrarily urged that ”wholly” refers either to the mode of the seer, or to the mode of the thing seen. But he who sees the essence of G.o.d, sees Him wholly, if the mode of the thing seen is considered; forasmuch as he sees Him as He is; also, likewise, he sees Him wholly if the mode of the seer is meant, forasmuch as the intellect will with its full power see the Divine essence. Therefore all who see the essence of G.o.d see Him wholly; therefore they comprehend Him.
_On the contrary,_ It is written: ”O most mighty, great, and powerful, the Lord of hosts is Thy Name. Great in counsel, and incomprehensible in thought” (Jer. 32:18,19). Therefore He cannot be comprehended.