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  1. Objection 1. It seems that the created intellect does not need any created light in order to see the essence of God. For what is of itself lucid in sensible things does not require any other light in order to be seen. Therefore the same applies to intelligible things. Now God is intelligible light.

  2. Now the Divine essence represents all things more clearly than the active intellect. Therefore the intellect that sees God in His essence knows all things. Objection 12. Further, the lower angels are enlightened by the higher about the things they are ignorant of, for the reason that they know not all things.

  3. Summa Theologica — Saint Thomas Aquinas. Objection 1: It seems that a created intellect can see the Divine essence by its own natural power. For Dionysius says (Div. Nom. iv): "An angel is a pure mirror, most clear, receiving, if it is right to say so, the whole beauty of God." But if a reflection is seen, the original thing is seen.

  4. 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 Jn.3:2). Objection 2: Further, Augustine says (De Trin. v): "When we know God, some likeness of God is made in us."

  5. Apr 22, 2010 · In this question, Aquinas enquires into what our finite minds can make of God, comparing what we can know by reason with what we can know by grace. The Thread of the Argument A1: In the first article Aquinas asks the fundamental question of whether a created mind can see God’s essence. The objections are basically twofold: firstly, God is ...

  6. Mar 27, 2021 · Because our intellect is less powerful than God’s, “consequently in that vision we shall see the same thing that God sees, namely His essence, but not so effectively.” As for God’s glory, “it does not surpass the Divine essence, which will be the form of our intellect in heaven: and therefore although it is invisible now, it will be visible then.”

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  8. 7. God is much more present to the mind through His essence than habits are, for He is innermost in everything. But God’s presence in the mind does not make our mind see God through His essence. Therefore, habits, too, are not seen by the mind through their essence, although they are present in it. 8.

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