Note 521 — Chapter V

Footnote 521:

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See Iren, II. 26. 1, 13. 4: "Sic et in reliquis omnibus nulli similis erit omnium pater hominum pusillitati: et dicitur quidem secundum hæc propter delectionem, sentitur autem super hæc secundum magnitudinem." Irenæus expressly says that God cannot be known as regards his greatness, i.e. absolutely, but that he can be known as regards his love, IV. 20. 1: "Igitur secundum magnitudem non est cognoscere deum, impossibile est enim mensurari patrem; secundum autem dilectionem eius—hæc est enim quæ nos per verbum eius perducit ad deum—obedientes ei semper discimus quoniam est tantus deus etc."; in IV. 20. 4 the knowledge of God "secundum dilectionem" is more closely defined by the words "per verbum eius Iesum Christum." The statements in §§ 5 and 6 are, however, specially important: they who are pure in heart will see God. God's omnipotence and goodness remove the impossibility of man knowing him. Man comes to know him gradually, in proportion as he is revealed and through love, until he beholds him in a state of perfection. He must be in God in order to know God: 'ωσπερ 'οι βλεποντες το φως εντος εισι του φωτος και της λαμπροτητος αυτου μετεχουσιν, 'ουτως 'οι βλεποντες τον Θεον εντος εισι του Θεου, μετεχοντες αυτου της λαμπροτητος. Και δια τουτο 'ο αχωρητος και ακαταληπτος και αορατος 'ορωμενον 'εαυτον ... τοις πιστοις παρεσχεν, 'ινα ζωοποιηση τους χωρουντας και βλεποντας αυτον δια πιστεως. See also what follows down to the words: μετοχη Θεου εστι το γινωσκειν Θεον και απολαυειν της χρηστοτητος αυτου, et homines igitur videbunt deum, ut vivant, per visionem immortales facti et pertingentes usque in deum. Sentences of this kind where rationalism is neutralised by mysticism we seek for in Tertullian in vain.