CONTRA GENTILES - BOOK THREE: PROVIDENCE -Chapter 58 THAT ONE BEING IS ABLE TO SEE GOD MORE PERFECTLY THAN ANOTHER

[1] Since the mode of operation results from the form which is the principle of operation, and since the principle of the vision in which the created intellect sees the divine substance is the aforementioned light, as is clear from what we have said, the mode of the divine vision must be in accord with the mode of this light. Now, it is possible for there to be different degrees of participation in this light, and so one intellect may be more perfectly illuminated than another. Therefore, it is possible that one of those who see God may see Him more perfectly than another, even though both see His substance.

[2] Again, whenever there is a highest member which surpasses others in a genus, we also find that there are degrees of more and less, depending on the greater proximity to, or distance from, this highest member. For instance, certain things are more or less hot depending on whether they are more or less near to fire, which is the highest type of hot thing. But God sees His own substance most perfectly, being the only One Who comprehends it, as we showed above. And so, of those who see Him, one may see His substance more or less than another, depending on whether one is more or less near to Him.

[3] Besides, the light of glory elevates to the divine vision due to the fact that it is a certain likeness of the divine intellect, as we have already stated. Now, it is possible for a thing to become more or less like God. Therefore, it is possible for one to see the divine substance more or less perfectly.

[4] Furthermore, because the end is related in a proportional way to the things which are directed to the end, these things must participate in the end differently, depending on the different ways in which they are disposed toward the end. But the vision of the divine substance is the ultimate end of every intellectual substance, as is clear from what we have said. Now, not all intellectual substances are disposed with equal perfection to the end; some, in fact, are more virtuous and others less, and virtue is the road to felicity. So, there must be diversity within the divine vision: some seeing the divine substance more perfectly; others, less perfectly.

[5] Thus it is that, in order to indicate the variation in this felicity, the Lord says: “In My Father’s house there are many mansions” (John 14:2).

[6] On this basis, then, the error of those who say that all rewards are equal is refuted.

[7] Moreover, just as the different degrees of glory among the blessed are evident from the mode of this vision, so from the side of the object that is seen the glory appears to be the same, for the felicity of each person is due to his seeing God’s substance, as we proved. Therefore, it is the same being that makes all blessed; yet they do not all grasp happiness therefrom in equal degree.

[8] Hence, there is no contradiction between the foregoing and what our Lord teaches (Matt. 20:10), that to all who labor in the vineyard, though they may not do equal work, there is paid nevertheless the same reward, namely, a penny, because it is the same reward that is given to all, to be seen and enjoyed, namely, God.

[9] On this point we must also take into consideration the fact that the order of corporeal movements is somewhat contrary to that of spiritual movements. For there is numerically the same first subject for all corporeal motions, but the ends are different. While there are, on the other hand, different first subjects for spiritual movements, that is to say, for acts of intellectual apprehension and of willing, their end is, however, numerically the same.

Next - CONTRA GENTILES - BOOK THREE: PROVIDENCE -Chapter 59 HOW THOSE WHO SEE THE DIVINE SUBSTANCE MAY SEE ALL THINGS