n may signify a supra-mundane vision.
Such a vision may be called the third heaven in three ways. First,
according to the order of the cognitive powers. In this way the first
heaven would indicate a supramundane bodily vision, conveyed through
the senses; thus was seen the hand of one writing on the wall (Dan.
5:5); the second heaven would be an imaginary vision such as Isaias
saw, and John in the Apocalypse; and the third heaven would denote an
intellectual vision according to Augustine's explanation (Gen. ad
lit. xii, 26, 28, 34). Secondly, the third heaven may be taken
according to the order of things knowable, the first heaven being
"the knowledge of heavenly bodies, the second the knowledge of
heavenly spirits, the third the knowledge of God Himself." Thirdly,
the third heaven may denote the contemplation of God according to the
degrees of knowledge whereby God is seen. The first of these degrees
belongs to the angels of the lowest hierarchy [*Cf. I, Q. 108, A. 1],
the second to the angels of the middle hierarchy, the third to the
angels of the highest hierarchy, according to the gloss on 2 Cor. 12.

And since the vision of God cannot be without delight, he says that he
was not only "rapt to the third heaven" by reason of his
contemplation, but also into "Paradise" by reason of the consequent
delight.
_______________________

FOURTH ARTICLE [II-II, Q. 175, Art. 4]

Whether Paul, When in Rapture, Was Withdrawn from His Senses?

Objection 1: It would seem that Paul, when in rapture, was not
withdrawn from his senses. For Augustine says (Gen. ad lit. xii, 28):
"Why should we not believe that when so great an apostle, the teacher
of the gentiles, was rapt to this most sublime vision, God was
willing to vouchsafe him a glimpse of that eternal life which is to
take the place of the present life?" Now in that future life after
the resurrection the saints will see the Divine essence without being
withdrawn from the senses of the body. Therefore neither did such a
withdrawal take place in Paul.

Obj. 2: Further, Christ was truly a wayfarer, and also enjoyed an
uninterrupted vision of the Divine essence, without, however, being
withdrawn from His senses. Therefore there was no need for Paul to be
withdrawn from his senses in order for him to see the essence of God.

Obj. 3: Further, after seeing God in His essence, Paul remembered
what he had seen in that vision; hence he said (2 Cor. 12:4): "He
heard secret words, w