tellect in a kind of "deiformity," as appears
from what is said above, in the preceding article.

Hence the intellect which has more of the light of glory will see God
the more perfectly; and he will have a fuller participation of the
light of glory who has more charity; because where there is the
greater charity, there is the more desire; and desire in a certain
degree makes the one desiring apt and prepared to receive the object
desired. Hence he who possesses the more charity, will see God the
more perfectly, and will be the more beatified.

Reply Obj. 1: In the words, "We shall see Him as He is," the
conjunction "as" determines the mode of vision on the part of the
object seen, so that the meaning is, we shall see Him to be as He is,
because we shall see His existence, which is His essence. But it does
not determine the mode of vision on the part of the one seeing; as if
the meaning was that the mode of seeing God will be as perfect as is
the perfect mode of God's existence.

Thus appears the answer to the Second Objection. For when it is said
that one intellect does not understand one and the same thing better
than another, this would be true if referred to the mode of the thing
understood, for whoever understands it otherwise than it really is,
does not truly understand it, but not if referred to the mode of
understanding, for the understanding of one is more perfect than the
understanding of another.

Reply Obj. 3: The diversity of seeing will not arise on the part of
the object seen, for the same object will be presented to all--viz.
the essence of God; nor will it arise from the diverse participation
of the object seen by different similitudes; but it will arise on the
part of the diverse faculty of the intellect, not, indeed, the
natural faculty, but the glorified faculty.
_______________________

SEVENTH ARTICLE [I, Q. 12, Art. 7]

Whether Those Who See the Essence of God Comprehend Him?

Objection 1: It seems that those who see the divine essence,
comprehend God. For the Apostle says (Phil. 3:12): "But I follow
after, if I may by any means comprehend [Douay: 'apprehend']." But the
Apostle did not follow in vain; for he said (1 Cor. 9:26): "I . . . so
run, not as at an uncertainty." Therefore he comprehended; and in the
same way, others also, whom he invites to do the same, saying: "So run
that you may comprehend."

Obj. 2: Further, Augustine says (De Vid. Deum, Ep. cxlvii): "That
is comprehended w