ON THE DIVISION OF NATURE.

Book 1

for [we shall see] him as he is. original: "enim eum sicuti est." A reference to 1 John 3:2. Likewise the Apostle says,

Now we see through a glass darkly, but then face to face. 1 Corinthians 13:12.
Likewise Saint Augustine, in the 22nd book of The City of God, says concerning the future contemplation of the divine essence (as I believe):
Through the bodies we shall carry, in every body whatsoever we shall see, wherever we direct the eyes of our body, we shall contemplate the Lord himself with clear brightness.
For if the height of the divine essence surpasses the purest power of angelic contemplation (for it has been established by the previous arguments that the divine essence is incomprehensible to any intellectual creature, and there is no doubt that this power exists most greatly in angels), and no other happiness is promised to us than equality to the angelic nature: how will the happiness of human nature be able to contemplate the height of the divine essence? M. You move acutely and vigilantly, for you are not troubled by this without cause; but I should think it enough for you what we previously urged generally regarding every creature. D. What was that? I beg you to repeat it. M. Did we not universally define that the divine essence is, through itself, incomprehensible to any bodily sense, any rational faculty, and any intellect, whether human or angelic? Do you remember what we proposed above? D. I remember, and I cannot deny that I accepted it so: but as it seems to me, either that previous conclusion will be entirely undone, and we shall grant to the intellectual creature a contemplation of the divine essence through itself; or if it cannot be undone, since it is established by most certain reasons, it is necessary that you explain the mode of Divine contemplation which is promised to the saints in the future, and in which the angels always subsist, using true reasons and probable examples. M. I do not know what mode you seek, other than that which we briefly discussed a little while ago. D. I wish you would repeat what that was, for I do not recall it. M. Do you remember what was agreed between us while we were saying certain things regarding the Hexameron A commentary on the six days of creation. of the holy father Augustine? D. I do remember; but I wish to hear this from you again. M. It troubled you, I believe, how the aforementioned father predicted that the causes of things to be created—which are eternally in God and are God—were considered by the angels first in God, then in themselves, and then they knew the proper species and differences of the creatures themselves, if the divine essence with the reasons rationes: the eternal ideas or blueprints of things that are in it cannot essentially be comprehensible to any creature. D. I hold the whole point. M. Do you remember what we answered to this? D. I certainly remember, if memory does not fail me. For you said that the angels did not see the causes of things themselves which subsist in the divine essence, but certain divine appearances, which the Greeks call theophanias: "God-showings" or divine manifestations, and that they were called by the name of the eternal causes of which they are images. You even added that not only is the divine essence, existing unchangeably in itself, called "God": but also those very theophanies which are expressed from it and concerning it in the intellectual nature are proclaimed by the name of "God." M. You hold it well, for so we said. D. But what does this pertain to the present business? M. Not a little, as I see it, for in that way I believe both the angels always see God, and the just also—both in this life while they suffer the passing of death, and in the future—will see just as the angels do. Therefore, we shall not see God himself through himself, because not even the angels see him, for this is impossible for every creature; for he alone, as the Apostle says,
has immortality, and dwells in inaccessible light: 1 Timothy 6:16.
but we shall contemplate certain theophanies made by him in us; for each one, according to the height of his holiness and wisdom, will be formed by one and the same form which all things desire—I mean the Word of God. For he himself speaks of himself in the Gospel;
In my father’s house are many mansions; John 14:2.
calling himself the house of the father, which, though it is one and the same and remains unchangeable, nevertheless appears manifold to those in whom he grants to dwell. For each one, as we said, will possess the knowledge of the only-begotten Word of God in himself, as much as grace shall be given to him. For as great as the number of the elect, so many will be the number of mansions: as great as the multiplication of holy souls, so great will be the possession of divine theophanies. D. It seems likely. M. You say rightly, "likely." For who would affirm concerning such things that it is so eternally, while it seems to exceed the powers of human intention while still in this fragile flesh?

9. D. But I would like you to briefly open what you can conjecture about this theophany; that is, what it is, where it comes from, where it happens, and whether it is formed within us or outside of us. M. You seek a deep thing, and I know not what could be deeper for human inquiries. Nevertheless, I will say what I have been able to find on this matter in the books of the Holy Fathers who dared to speak of such things. D. Speak, I pray. M. You ask, therefore, what it is, from where, and where. D. Yes. M. Maximus the Monk, Maximus the Confessor (c. 580–662 AD). a divine Philosopher, in his exposition of the Sermons of Gregory Gregory of Nazianzus.