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You can’t do everything on your own: be sure to first review last week for an understanding of what that means.

THAT NO CREATED SUBSTANCE CAN, BY ITS OWN NATURAL POWER, ATTAIN THE VISION OF GOD IN HIS ESSENCE

1 However, it is not possible for any created substance, by its own power, to be able to attain this manner of divine vision.

2 Indeed, a lower nature cannot acquire that which is proper to a higher nature except through the action of the higher nature to which the property belongs. For instance, water cannot be hot except through the action of fire. Now, to see God through His divine essence is proper to the divine nature, for it is the special prerogative of any agent to perform its operation through its own form. So, no intellectual substance can see God through His divine essence unless God is the agent of this operation.

Notes Hence, “if you seek Him you have already found him.”

3 Again, the form proper to any being does not come to be in another being unless the first being is the agent of this event, for an agent makes something like itself by communicating its form to another thing. Now, it is impossible to see the substance of God unless the divine essence itself is the form whereby the intellect understands, as we have proved. Therefore, it is not possible for a created substance to attain this vision, except through divine action.

4 Besides, if any two factors are to be mutually united, so that one of them is formal and the other material, their union must be completed through action coming from the side of the formal factor, and not through the action of the one that is material. In fact, form is the principle of action, while matter is the principle of passion. For the created intellect to see God’s substance, then, the divine essence itself must be joined as an intelligible form to the intellect, as we have proved. Therefore, it is not possible for the attainment of this vision to be accomplished by a created intellect except through divine action.

Notes This ties to what we have been saying about the highest forms of knowledge, i.e. that which comes directly from God, as insight or (sometimes) intuition. I.e. induction, of a sort.

5 Furthermore, “that which is of itself is the cause of that which is through another being.” But the divine intellect sees the divine substance through itself, for the divine intellect is the divine essence itself whereby the substance of God is seen, as was proved in Book One [45]. However, the created intellect sees the divine substance through the essence of God, as through something other than itself. Therefore, this vision cannot come to the created intellect except through God’s action.

6 Moreover, whatever exceeds the limitations of a nature cannot accrue to it except through the action of another being. For instance, water does not tend upward unless it is moved by something else. Now, seeing God’s substance transcends the limitations of every created nature; indeed, it is proper for each created intellectual nature to understand according to the manner of its own substance. But divine substance cannot be understood in this way, as we showed above. Therefore, the attainment by a created intellect to the vision of divine substance is not possible except through the action of God, Who transcends all creatures.

7 Thus, it is said: “The grace of God is life everlasting” (Rom. 6:23). In fact, we have shown that man’s happiness, which is called life everlasting, consists in this divine vision, and we are said to attain it by God’s grace alone, because such a vision exceeds all the capacity of a creature and it is not possible to reach it without divine assistance. Now, when such things happen to a creature, they are attributed to God’s grace. And the Lord says: “I will manifest Myself to him” (John 14:21).

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