Summa summae S. Thomae sive compendium theologiae

I suppose that the created intellect cannot, by the powers of nature alone, see God as he is in himself. So it was defined in the Council of Vienne under Clement V, in the year 1311, against the Beghards and Beguines. The Clementine Ad nostrum, on Heretics, l. V, tit. 3, is cited¹. For if by the powers of nature alone we cannot elicit acts of faith, hope, and charity, because they are supernatural, as was defined in various councils against the Pelagians, much less the intuitive vision of God, which is more supernatural, since this is the end, those are the means. Hence in Romans, VI, 23, it is said: The grace of God is life everlasting; but life everlasting is the very vision of God.

I say: The intellect, supernaturally aided, can see God as he is in himself². This is against the Palamites and the Armenians, and against them it was thus defined by the Council of Florence in the Decree of Union given to the Armenians, in which it is said that purified souls « are received into heaven at once, and clearly behold God himself, three and one, as he is. » Benedict XII had defined the same, in Extravag. Benedictus Deus.

It is established from Scripture. I John, III, 2: When he shall appear, we shall be like to him, because we shall see him as he is. And I Corinthians, XIII, 12: We see now through a glass in a dark manner, but then face to face; now I know in part, but then I shall know even as I am known.

The holy Fathers lend support throughout, especially Chrysostom, concerning whom there is a difficulty. In Homily 69, to the people, he says that the blessed behold the King himself, « Not through an entrance, not through faith, but face to face. » The same, in Epistle 5, to Theodore after his fall, cap. 7, expounding those words of St. Peter, Matthew, XVII, 4: It is good for us to be here, says: « What will be said when the very truth of things is present? When, the royal palace having been opened, it will be permitted to behold the King himself, no longer in a dark manner, nor through a glass, but face to face? » Likewise elsewhere.

It is proved by a reason founded on the principles of faith³. Man can supernaturally attain his beatitude, to which he is raised up by the grace of God. Now the intuitive vision of God constitutes the essence of beatitude, according to the Thomists, or at least is necessarily required for it, according to all, in keeping with that saying of John, XVII, 3: This is life everlasting: that they may know thee, the only true God, and Jesus Christ, whom thou hast sent. Therefore.