tely granted that the blessed see the essence
of God.

Reply Obj. 1: Both of these authorities speak of the vision of
comprehension. Hence Dionysius premises immediately before the words
cited, "He is universally to all incomprehensible," etc. Chrysostom
likewise after the words quoted says: "He says this of the most
certain vision of the Father, which is such a perfect consideration
and comprehension as the Father has of the Son."

Reply Obj. 2: The infinity of matter not made perfect by form, is
unknown in itself, because all knowledge comes by the form; whereas
the infinity of the form not limited by matter, is in itself
supremely known. God is Infinite in this way, and not in the first
way: as appears from what was said above (Q. 7, A. 1).

Reply Obj. 3: God is not said to be not existing as if He did not
exist at all, but because He exists above all that exists; inasmuch
as He is His own existence. Hence it does not follow that He cannot
be known at all, but that He exceeds every kind of knowledge; which
means that He is not comprehended.

Reply Obj. 4: Proportion is twofold. In one sense it means a certain
relation of one quantity to another, according as double, treble and
equal are species of proportion. In another sense every relation of
one thing to another is called proportion. And in this sense there
can be a proportion of the creature to God, inasmuch as it is related
to Him as the effect of its cause, and as potentiality to its act;
and in this way the created intellect can be proportioned to know God.
_______________________

SECOND ARTICLE [I, Q. 12, Art. 2]

Whether the Essence of God Is Seen by the Created Intellect Through an
Image?

Objection 1: It seems that the essence of God is seen through an image
by the created intellect. For it is written: "We know that when He
shall appear, we shall be like to Him, and [Vulg.: 'because'] we shall
see Him as He is" (1 John 3:2).

Obj. 2: Further, Augustine says (De Trin. v): "When we know God,
some likeness of God is made in us."

Obj. 3: Further, the intellect in act is the actual intelligible;
as sense in act is the actual sensible. But this comes about inasmuch
as sense is informed with the likeness of the sensible object, and the
intellect with the likeness of the thing understood. Therefore, if God
is seen by the created intellect in act, it must be that He is seen by
some similitude.

_On the contrary,_ Augustine says (De Trin. xv) that whe