tained.

Reply Obj. 3: The word "wholly" denotes a mode of the object; not
that the whole object does not come under knowledge, but that the
mode of the object is not the mode of the one who knows. Therefore he
who sees God's essence, sees in Him that He exists infinitely, and is
infinitely knowable; nevertheless, this infinite mode does not extend
to enable the knower to know infinitely; thus, for instance, a person
can have a probable opinion that a proposition is demonstrable,
although he himself does not know it as demonstrated.
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EIGHTH ARTICLE [I, Q. 12, Art. 8]

Whether Those Who See the Essence of God See All in God?

Objection 1: It seems that those who see the essence of God see all
things in God. For Gregory says (Dialog. iv): "What do they not see,
who see Him Who sees all things?" But God sees all things. Therefore
those who see God see all things.

Obj. 2: Further, whoever sees a mirror, sees what is reflected in
the mirror. But all actual or possible things shine forth in God as in
a mirror; for He knows all things in Himself. Therefore whoever sees
God, sees all actual things in Him, and also all possible things.

Obj. 3: Further, whoever understands the greater, can understand
the least, as is said in _De Anima_ iii. But all that God does, or can
do, are less than His essence. Therefore whoever understands God, can
understand all that God does, or can do.

Obj. 4: Further, the rational creature naturally desires to know
all things. Therefore if in seeing God it does not know all things,
its natural desire will not rest satisfied; thus, in seeing God it
will not be fully happy; which is incongruous. Therefore he who sees
God knows all things.

_On the contrary,_ The angels see the essence of God; and yet do not
know all things. For as Dionysius says (Coel. Hier. vii), "the
inferior angels are cleansed from ignorance by the superior angels."
Also they are ignorant of future contingent things, and of secret
thoughts; for this knowledge belongs to God alone. Therefore whosoever
sees the essence of God, does not know all things.

_I answer that,_ The created intellect, in seeing the divine essence,
does not see in it all that God does or can do. For it is manifest
that things are seen in God as they are in Him. But all other things
are in God as effects are in the power of their cause. Therefore all
things are seen in God as an effect is seen in its cause. Now it is
clear t