answer that, Our natural knowledge begins from sense. Hence our natural knowledge can go as far as it can be led by sensible things. But our mind cannot be led by sense so far as to see the essence of God; because the sensible effects of God do not equal the power of God as their cause. Hence from the knowledge of sensible things the whole power of God cannot be known; nor therefore can His essence be seen. But because they are His effects and depend on their cause, we can be led from them so far as to know of God "whether He exists," and to know of Him what must necessarily belong to Him, as the first cause of all things, exceeding all things caused by Him.
Hence we know that His relationship with creatures so far as to be the cause of them all; also that creatures differ from Him, inasmuch as He is not in any way part of what is caused by Him; and that creatures are not removed from Him by reason of any defect on His part, but because He superexceeds them all.
Reply to Objection 1: Reason cannot reach up to simple form, so as to know "what it is"; but it can know "whether it is."
Reply to Objection 2: God is known by natural knowledge through the images of His effects.
Reply to Objection 3: As the knowledge of God's essence is by grace, it belongs only to the good; but the knowledge of Him by natural reason can belong to both good and bad; and hence Augustine says (Retract. i), retracting what he had said before: "I do not approve what I said in prayer, 'God who willest that only the pure should know truth.' For it can be answered that many who are not pure can know many truths," i.e. by natural reason.
Whether by grace a higher knowledge of God can be obtained than by natural reason?
Objection 1: It seems that by grace a higher knowledge of God is not obtained than by natural reason. For Dionysius says (De Mystica Theol. i) that whoever is the more united to God in this life, is united to Him as to one entirely unknown. He says the same of Moses, who nevertheless obtained a certain excellence by the knowledge conferred by grace. But to be united to God while ignoring of Him "what He is," comes about also by natural reason. Therefore God is not more known to us by grace than by natural reason.
Objection 2: Further, we can acquire the knowledge of divine things by natural reason only through the imagination; and the same applies to the knowledge given by grace. For Dionysius says (Coel. Hier. i) that "it is impossible for the divine ray to shine upon us except as screened round about by the many colored sacred veils." Therefore we cannot know God more fully by grace than by natural reason.
Objection 3: Further, our intellect adheres to God by grace of faith. But faith does not seem to be knowledge; for Gregory says (Hom. xxvi in Ev.) that "things not seen are the objects of faith, and not of knowledge." Therefore there is not given to us a more excellent knowledge of God by grace.
On the contrary, The Apostle says that "God hath revealed to us His spirit," what "none of the princes of this world knew" (1 Cor. 2:10), namely, the philosophers, as the gloss expounds.
I answer that, We have a more perfect knowledge of God by grace than by natural reason. Which is proved thus. The knowledge which we have by natural reason contains two things: images derived from the sensible objects; and the natural intelligible light, enabling us to abstract from them intelligible conceptions.
Now in both of these, human knowledge is assisted by the revelation of grace. For the intellect's natural light is strengthened by the infusion of gratuitous light; and sometimes also the images in the human imagination are divinely formed, so as to express divine things better than those do which we receive from sensible objects, as appears in prophetic visions; while sometimes sensible things, or even voices, are divinely formed to express some divine meaning; as in the Baptism, the Holy Ghost was seen in the shape of a dove, and the voice of the Father was heard, "This is My beloved Son" (Mt. 3:17).
Reply to Objection 1: Although by the revelation of grace in this life we cannot know of God "what He is," and thus are united to Him as to one unknown; still we know Him more fully according as many and more excellent of His effects are demonstrated to us, and according as we attribute to Him some things known by divine revelation, to which natural reason cannot reach, as, for instance, that God is Three and One.
Reply to Objection 2: From the images either received from sense in the natural order, or divinely formed in the imagination, we have so much the more excellent intellectual knowledge, the stronger the intelligible light is in man; and thus through the revelation given by the images a fuller knowledge is received by the infusion of the divine light.
Reply to Objection 3: Faith is a kind of knowledge, inasmuch as the intellect is determined by faith to some knowable object. But this determination to one object does not proceed from the vision of the believer, but from the vision of Him who is believed. Thus as far as faith falls short of vision, it falls short of the knowledge which belongs to science, for science determines the intellect to one object by the vision and understanding of first principles.
THE NAMES OF GOD (TWELVE ARTICLES)
After the consideration of those things which belong to the divine knowledge, we now proceed to the consideration of the divine names. For everything is named by us according to our knowledge of it.
Under this head, there are twelve points for inquiry:
(1) Whether God can be named by us?
(2) Whether any names applied to God are predicated of Him substantially?
(3) Whether any names applied to God are said of Him literally, or are all to be taken metaphorically?
(4) Whether any names applied to God are synonymous?
(5) Whether some names are applied to God and to creatures univocally or equivocally?
(6) Whether, supposing they are applied analogically, they are applied first to God or to creatures?
(7) Whether any names are applicable to God from time?
(8) Whether this name "God" is a name of nature, or of the operation?
(9) Whether this name "God" is a communicable name?
(10) Whether it is taken univocally or equivocally as signifying God, by nature, by participation, and by opinion?
(11) Whether this name,
