- Whether any created intellect can see the essence of God?
- Whether the essence of God is seen by the intellect through any created image?
- Whether the essence of God can be seen by the corporeal eye?
- Whether any created intellect by its natural powers can see the Divine essence?
- Whether the created intellect needs any created light in order to see the essence of God?
- Whether of those who see the essence of God, one sees more perfectly than another?
- Whether those who see the essence of God comprehend Him?
- Whether those who see the essence of God see all in God?
- Whether what is seen in God by those who see the Divine essence, is seen through any similitude?
- Whether those who see the essence of God see all they see in it at the same time?
- Whether anyone in this life can see the essence of God?
- Whether God can be known in this life by natural reason?
- Whether by grace a higher knowledge of God can be obtained than by natural reason?
- Whether in God the essence is the same as the person?
- Whether it must be said that the three persons are of one essence?
- Whether essential names should be predicated in the singular of the three persons?
- Whether the concrete essential names can stand for the person?
- Whether abstract essential names can stand for the person?
[Q12 / A12]
Objection 1: It seems that by natural reason we cannot know God in this life. For Boethius says (De Consol. v) that “reason does not grasp simple form.” But God is a supremely simple form, as was shown above (Q[3], A[7] ). Therefore natural reason cannot attain to know Him.
Reply: Reason cannot reach up to simple form, so as to know “what it is”; but it can know “whether it is.”
Objection 2: Further, the soul understands nothing by natural reason without the use of the imagination. But we cannot have an imagination of God, Who is incorporeal. Therefore we cannot know God by natural knowledge.
Reply: God is known by natural knowledge through the images of His effects.
Objection 3: Further, the knowledge of natural reason belongs to both good and evil, inasmuch as they have a common nature. But the knowledge of God belongs only to the good; for Augustine says (De Trin. i): “The weak eye of the human mind is not fixed on that excellent light unless purified by the justice of faith.” Therefore God cannot be known by natural reason.
Reply: As the knowledge of God’s essence is by grace, it belongs only to the good; but the knowledge of Him by natural reason can belong to both good and bad; and hence Augustine says (Retract. i), retracting what he had said before: “I do not approve what I said in prayer, ‘God who willest that only the pure should know truth.’ For it can be answered that many who are not pure can know many truths,” i.e. by natural reason.