hich is so seen as a whole, that nothing of it is
hidden from the seer." But if God is seen in His essence, He is seen
whole, and nothing of Him is hidden from the seer, since God is
simple. Therefore whoever sees His essence, comprehends Him.

Obj. 3: Further, if we say that He is seen as a "whole," but not
"wholly," it may be contrarily urged that "wholly" refers either to
the mode of the seer, or to the mode of the thing seen. But he who
sees the essence of God, sees Him wholly, if the mode of the thing
seen is considered; forasmuch as he sees Him as He is; also, likewise,
he sees Him wholly if the mode of the seer is meant, forasmuch as the
intellect will with its full power see the Divine essence. Therefore
all who see the essence of God see Him wholly; therefore they
comprehend Him.

_On the contrary,_ It is written: "O most mighty, great, and powerful,
the Lord of hosts is Thy Name. Great in counsel, and incomprehensible
in thought" (Jer. 32:18,19). Therefore He cannot be comprehended.

_I answer that,_ It is impossible for any created intellect to
comprehend God; yet "for the mind to attain to God in some degree is
great beatitude," as Augustine says (De Verb. Dom., Serm. xxxviii).

In proof of this we must consider that what is comprehended is
perfectly known; and that is perfectly known which is known so far as
it can be known. Thus, if anything which is capable of scientific
demonstration is held only by an opinion resting on a probably proof,
it is not comprehended; as, for instance, if anyone knows by
scientific demonstration that a triangle has three angles equal to two
right angles, he comprehends that truth; whereas if anyone accepts it
as a probable opinion because wise men or most men teach it, he cannot
be said to comprehend the thing itself, because he does not attain to
that perfect mode of knowledge of which it is intrinsically capable.
But no created intellect can attain to that perfect mode of the
knowledge of the Divine intellect whereof it is intrinsically capable.
Which thus appears--Everything is knowable according to its
actuality. But God, whose being is infinite, as was shown above
(Q. 7), is infinitely knowable. Now no created intellect can know
God infinitely. For the created intellect knows the Divine essence
more or less perfectly in proportion as it receives a greater or
lesser light of glory. Since therefore the created light of glory
received into any created intellect cannot be