Chapter 59 — How those who see the divine substance see all things

Now insofar as the vision of the divine substance is the last end of every intellectual substance, as we have proved, (Ch. 50.) and since the appetite of everything that has obtained its last end is at rest, it follows that the natural appetite of the intellectual substance that sees the divine substance must be entirely at rest. Now the natural desire of the intellect is to know all the genera, species and powers of things, and the whole order of the universe, as is evident from the fact that man makes a study of all these things. Therefore, everyone that sees the divine substance knows all the things mentioned above.

Again. Intellect and sense differ, as is clear from 3 De Anima, (On the Soul 3.4, [5].) in that sense is destroyed or weakened by powerful sensibles, so that afterwards it cannot perceive weaker objects, but the intellect is not less but more able to understand other intelligibles after it has understood a higher intelligible, through not being destroyed or weakened by its object, but only perfected by it. Now the highest in the genus of intelligibles is the divine substance. Consequently, the intellect which, by the divine light, is raised to see the substance of God is all the more perfected by the same light so as to see all other intelligibles in the universe.

Besides. Intelligible being is not of less, but may be of greater extent than physical being: for the intellect is naturally adapted to understand all the things in the universe, as well as things that have no physical being, such as negations and privations. Consequently, anything required for the perfection of physical being—or even more than that—is required for the perfection of intelligible being. Now the perfection of intelligible being is when the intellect has reached its last end, even as the perfection of physical being consists in the very making of a thing. Therefore, God makes known to the intellect which sees him all the things that he has made for the perfection of the universe.

Moreover. Although of those who see God one sees him more perfectly than another, as we have shown, (Ch. 58.) yet each one sees him so perfectly that all his natural capacity is filled: indeed, the vision itself surpasses all natural capacity, as was proved above. (Ch. 52.) Therefore, everyone that sees the divine substance must know in the divine substance all the things to which his natural capacity extends. Now the natural capacity of every intellect extends to the knowledge of all general species, and the order of things. Therefore, every one that sees God will know these things in the divine substance.

Therefore, the Lord answered Moses’ request to see the divine substance: I will make all goodness pass before you (Exod 33:19); and Gregory says: What know they not who know him that knows all? (Gregory, Dialogues, bk. 4, ch. 33.)

If we consider carefully the foregoing, it is clear that those who see the divine substance in one sense see all things, and in another sense, do not. For if by ‘all’ we understand those things that belong to the perfection of the universe, it is evident from what has been said that those who see God see all things, as the arguments just adduced prove. For as the intellect is, in a sense, all things, whatever belongs to the perfection of nature belongs also to the perfection of intelligible being. Hence according to Augustine, (Augustine, On the Literal Interpretation of Genesis, bk. 2, ch.8.) all things made by the Word of God to subsist in their respective natures were made likewise in the angelic intelligence to be understood by the angels. Now, to the perfection of natural being belong specific natures, and their properties and forces, because the intention of nature is directed to the specific natures, since individuals are for the sake of the species. Consequently, it belongs to the perfection of an intellectual substance to know the nature, forces and proper accidents of every species: and therefore it will obtain this through the vision of the divine essence. Moreover, through its knowledge of natural species the individuals contained in these species are also known by the intellect that sees God, as may be gathered from what has been already said of the divine and angelic knowledge. (Bk. 1, ch. 69; bk. 2, ch. 96. seqq.)

On the other hand, if by ‘all’ we understand all that God knows by seeing his essence, no created intellect sees all things in the divine substance, as we have shown. (Ch. 56.)

This may be considered in respect of several things. First, as to those things which God can make, but neither has made nor ever will make. For all such things cannot be known without comprehending his power, which is impossible for any created intellect, as we have proved. (Ch. 55.) Hence it is said: Can you find out the deep things of God? Can you find out the limit of the Almighty? It is higher than heaven—what can you do? Deeper than Hell—what can you know? Its measure is longer than the earth, and broader than the sea (Job 11:7–9). For these things are said not as though God were great in dimensive quantity, but because his power is not limited to all that seems great, so that he be unable to make greater still.

Second, as to the reasons of things made: which reasons cannot all be known by an intellect without its comprehending the divine goodness. Because the reason for every thing made is taken from the end which the maker has in view. Now the end of all things made by God is the divine goodness; therefore, the reason for things made is that the divine goodness may be spread abroad in things. So thus a man would know all the reasons of created things if he knew every good that can accrue to things according to the order of divine wisdom, and this would be to comprehend the divine goodness and wisdom, which is impossible to any created intellect. This is what is said: Man cannot find out all the work of God (Eccl 8:17).

Third, as to those things which depend on God’s will alone, such as predestination, election and justification, and whatever belongs to the creature’s sanctification. Hence it is said: What person knows a man’s thoughts except the spirit of the man which is in him? So also no one comprehends the thoughts of God except the Spirit of God (1 Cor 2:11).