differs from the knowledge of him in his image. Hence to
know things thus by their likeness in the one who knows, is to know
them in themselves or in their own nature; whereas to know them by
their similitudes pre-existing in God, is to see them in God. Now
there is a difference between these two kinds of knowledge. Hence,
according to the knowledge whereby things are known by those who see
the essence of God, they are seen in God Himself not by any other
similitudes but by the Divine essence alone present to the intellect;
by which also God Himself is seen.

Reply Obj. 1: The created intellect of one who sees God is
assimilated to what is seen in God, inasmuch as it is united to the
Divine essence, in which the similitudes of all things pre-exist.

Reply Obj. 2: Some of the cognitive faculties form other images from
those first conceived; thus the imagination from the preconceived
images of a mountain and of gold can form the likeness of a golden
mountain; and the intellect, from the preconceived ideas of genus and
difference, forms the idea of species; in like manner from the
similitude of an image we can form in our minds the similitude of the
original of the image. Thus Paul, or any other person who sees God,
by the very vision of the divine essence, can form in himself the
similitudes of what is seen in the divine essence, which remained in
Paul even when he had ceased to see the essence of God. Still this
kind of vision whereby things are seen by this likeness thus
conceived, is not the same as that whereby things are seen in God.
_______________________

TENTH ARTICLE [I, Q. 12, Art. 10]

Whether Those Who See the Essence of God See All They See in It at the
Same Time?

Objection 1: It seems that those who see the essence of God do not see
all they see in Him at one and the same time. For according to the
Philosopher (Topic. ii): "It may happen that many things are known,
but only one is understood." But what is seen in God, is understood;
for God is seen by the intellect. Therefore those who see God do not
see all in Him at the same time.

Obj. 2: Further, Augustine says (Gen. ad lit. viii, 22, 23), "God
moves the spiritual creature according to time"--i.e. by intelligence
and affection. But the spiritual creature is the angel who sees God.
Therefore those who see God understand and are affected successively;
for time means succession.

_On the contrary,_ Augustine says (De Trin. xvi): "Our thoughts wil