Читать книгу Summa Theologica, Part I (Prima Pars) онлайн

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On the contrary, Augustine says (De Trin. xv) that when the Apostle says, "We see through a glass and in an enigma [*Douay: 'in a dark manner']," "by the terms 'glass' and 'enigma' certain similitudes are signified by him, which are accommodated to the vision of God." But to see the essence of God is not an enigmatic nor a speculative vision, but is, on the contrary, of an opposite kind. Therefore the divine essence is not seen through a similitude.

I answer that, Two things are required both for sensible and for intellectual vision—viz. power of sight, and union of the thing seen with the sight. For vision is made actual only when the thing seen is in a certain way in the seer. Now in corporeal things it is clear that the thing seen cannot be by its essence in the seer, but only by its likeness; as the similitude of a stone is in the eye, whereby the vision is made actual; whereas the substance of the stone is not there. But if the principle of the visual power and the thing seen were one and the same thing, it would necessarily follow that the seer would receive both the visual power and the form whereby it sees, from that one same thing.