Now, if we are not able to understand other separate substances in this life, because of the natural affinity of our intellect for phantasms, still less are we able in this life to see the divine essence which transcends all separate substances.
 An indication of this may also be taken from the fact that the higher our mind is elevated to the contemplation of spiritual beings, the more is it withdrawn from sensible things. Now, the final limit to which contemplation can reach is the divine substance. Hence, the mind which sees the divine substance must be completely cut off from the bodily senses, either by death or by ecstasy. Thus, it is said by one who speaks for God: “Man shall not see me and live” (Exod. 33:20).
 But that some men are spoken of in Sacred Scripture as having seen God must be understood either in reference to an imaginary vision, or even a corporeal one: according as the presence of divine power was manifested through some corporeal species, whether appearing externally, or formed internally in the imagination; or even according as some men have perceived some intelligible knowledge of God through His spiritual effects.
 However, certain words of Augustine do present a difficulty; for it appears from them that we can understand God Himself in this life. He says in Book IX of The Trinity that “we see with the vision of the mind, in the eternal truth, from which all temporal things have been made, the form in accord with which we exist, and in accord with which we perform any action by true and right reason, either within ourselves or in bodies, and as a result of this we have with us a conception and a true knowledge of things.” He also says in Book VII of the Confessions: “Suppose both of us see that what you say is true, and both of us see that what I say is true: where, I ask, do we see it? Certainly, I do not see it in you, nor you in me, but both in that immutable truth which is above our minds. Again, he says in the book On the True Religion that “we judge all things according to the divine truth.” And he says in the Soliloquies that “truth must be known first, and through it other things can be known.” And this seems to mean the divine truth. It appears, then, from his words, that we see God Himself, Who is His own truth, and thus we know other things through Him.
 The same writer’s words seem to tend toward the same view, words which he puts in Book XII of The Trinity, saying the following: “It pertains to reason to judge concerning these bodily things in accord with the incorporeal and sempiternal reasons which, unless they were above the human mind, certainly would not be immutable.” Now, the immutable and sempiternal reasons cannot exist in any other location than in God, since only God, according to the teaching of our faith, is sempiternal. Therefore, it seems to follow that we are able to see God in this life, and because we see the reasons of things in Him we may judge concerning other things.
 However, we must not believe that Augustine held this view, in the texts which have been quoted: that we are able in this life to understand God through His essence. So, we have to make a study of how we may see this immutable truth, or these eternal reasons, in this life, and thus judge other things in accord with this vision.
 As a matter of fact, Augustine himself admits that truth is in the soul, in the Soliloquies, and as a result he proves the immortality of the soul from the eternity of truth. But truth is not in the soul simply in the way that God is said to be in all things by His essence, nor as He is in all things by His likeness, in the sense that each thing is called true to the extent that it approaches the likeness of God; for it is not on this basis that the soul is set above other things. Therefore, it is present in a special way in the soul, inasmuch as it knows truth. So, just as souls and other things are indeed said to be true in their own natures, because they have a likeness to the highest nature, which is Truth Itself, since it is its own actual being as understood—so also, what is known by the soul is true in so far as some likeness exists in it of that divine truth which God knows. Hence the Gloss on Psalm 11:2: “Truths are decayed from among the children of men,” says that: “as from one face there may result many reflections in a mirror, so from one first truth there may result many truths in the minds of men.
Now, although different things are known and believed to be true by different people, certain things are true on which all men agree, such as the first principles of understanding, both speculative and practical, according as an image of divine truth is reflected universally in the minds of all men. So, in so far as any mind knows anything whatever with certitude, the object is intuited in these principles, by means of which judgment is made concerning all things, by resolving them back into these principles; and so the mind is said to see all things in the divine truth, or in the eternal reasons, and is said to judge all things in accord with them. And this interpretation the words of Augustine confirm, in the Soliloquies, for handsays that the principles of the sciences are seen in the divine truth as these visible objects are seen in the light of the sun. Yet it is obvious that they are not seen in the actual body of the sun, but through its light, which is a likeness in the air of solar brilliance, transmitted to suitable bodies.
 Therefore, we should not gather from these words of Augustine that God can be seen in His substance in this life, but only as in a mirror. And this is what the Apostle professes concerning the knowledge of this life, for he says: “We see now through a glass in a dark manner” (1 Cor. 13:l2).
 Although this mirror, which is the human mind, reflects the likeness of God in a closer way than lower creatures do, the knowledge of God which can be taken in by the human mind does not go beyond the type of knowledge that is derived from sensible things, since even the soul itself knows what it is itself as a result of understanding the natures of sensible things, as we have said. Hence, throughout this life God can be known in no higher way than that whereby a cause is known through its effect.
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