Letters

^4. For some of those who talk thus foolishly affirm, as I am informed, that we see God now by our minds, but shall then see Him by our bodies; yea, they even say that the wicked shall in the same manner see Him. Observe how far they have gone from bad to worse, when, unpunished for their foolish speaking, they talk at random, unrestrained by either fear or shame. They used to say at first, that Christ endowed only His own flesh with this faculty of seeing God with the bodily eye; then they added to this, that all the saints shall see God in the same way when they have received their bodies again in the resurrection; and now they have granted that the same thing is possible to the wicked also. Well, let them grant what gifts they please, and to whom they please: for who may say anything against men giving away that which is their own? For he that speaks a lie, speaks of his own. Be it yours, however, in common with all who hold sound doctrine, not to presume to take in this way from your own any of these errors; but when you read, “Blessed are the pure in heart, for they shall see God,” learn from it that the impious shall not see Him: for the impious are neither blessed nor pure in heart. Moreover, when you read, “Now we see through a glass darkly, but then face to face,” learn from this that we shall then see Him face to face by the same means by which we now see Him through a glass darkly. In both cases alike, the vision of God belongs to the inner man, whether when we walk in this pilgrimage still by faith, in which it uses the glass and the αἴνιγμα, or when, in the country which is our home, we shall perceive by sight, which vision the words “face to face” denote.