Chapter 58 — That it is possible for one to see God more perfectly than another

But because the mode of operation results from the form that is the principle of operation, and the aforesaid light is a principle of the vision whereby the created intellect sees the divine substance, as we have proved, (Ch. 53.) it follows that the mode of the divine vision is in keeping with the mode of this light. Now it is possible that there be various degrees of participation of this light, so that one receives more light than another. Therefore, it is possible that of those who see God, one may see him more perfectly than another, though both see his substance.

Again. In whatever genus there is one thing higher than the others, we shall find degrees according as these others approach more or less to that thing: thus things are more or less cold according as they approach to fire which is supremely hot. Now God sees his own substance most perfectly, inasmuch as he alone comprehends it, as we have proved above. (Ch. 55.) Therefore, of those who see him one sees his substance more perfectly than another, according to their greater or lesser approach to him.

Besides. The light of glory raises one to the divine vision for the reason that it is a likeness of the divine intellect, as we have stated. (Ch. 53.) Now a thing may be more or less like to God. Therefore, it is possible for one to see the divine substance more or less perfectly.

Further. Since there is proportion between the end and things directed to the end, it follows that things directed differently to an end participate in that end differently. Now vision of the divine substance is the last end of every intellectual substance, as we have shown. (Ch. 50.) And intellectual substances are not all equally prepared for that end: for some are more virtuous, some less, and virtue is the way to happiness. (Nicomachean Ethics 1.9.) Consequently, there must be diversity in the divine vision, in that some see the divine substance more perfectly, some less perfectly.

Hence in order to indicate this difference of happiness, our Lord says: In my Father’s house are many rooms (John 14:2).

Hereby too is excluded the error of those who said that all rewards are equal.

Again, just as the mode of vision indicates a diversity of degrees among the blessed, so the object of the vision shows that their glory is the same: for each one’s happiness consists in his seeing God’s substance, as we have proved. The same thing, then, makes them all happy, but they do not all derive an equal happiness from it.

Hence it does not stand in the way of what has been said that in Matthew 20:10, our Lord declares that the laborers in the vineyard received the same wage (namely, a penny), although they worked not equally, because the same thing is appointed as a reward to be seen and enjoyed (namely, God).

In which it must also be observed that corporal and spiritual movements are somewhat contrary to each other. For all corporal movements have the identically same first subject, but their ends are diverse, whereas spiritual movements (namely, intellectual apprehensions and acts of the will) have various first subjects, but one identical end.