Summa contra Gentiles3.58 Chapter LVIII. Than another

principle of the vision whereby the created intellect sees the divine substance, as we have proved;? it follows that the light. Now it is possible that there be various degrees of participation of this light, so that one receives more light than another. Therefore it is’possible that of those who see Again. In whatever genus there is one thing higher than approach more or less to that thing: thus things are more supremely hot. Now God sees His own substance most perfectly, inasmuch as he alone comprehends it, as we have proved above.” Therefore of those who see Him one sees His substance more perfectly than another, according to their greater or lesser approach to Him.

Besides. The light of glory raises one to the divine vision for the reason that it is a likeness of the divine intellect, as we have stated. Now a thing may be more or less like to God. Therefore it is possible for one to see the divine substance more or less perfectly.

Further. Since there is proportion between the end and differently to an end, participate in that end differently. Now vision of the divine substance is the last end of every intellectual substance, as we have shown.!_ And intellectual substances are not all equally prepared for that end: for some are more virtuous, some less, and virtue is the way to happiness.? Consequently there must be diversity in the divine vision, in that some see the divine substance more perfectly, some less perfectly. Hence in order to indicate this difference of happiness, our Lord says (Jo. xiv. 2): In my Father’s house there are many mansions.

Hereby too is excluded the error of those who said that all rewards are equal.

Again, just as the mode of vision indicates a diversity of degrees among the blessed, so the object of the vision shows that their glory is the same: for each one’s happiness consists in his seeing God’s substance, as we have proved. The same thing then makes them all happy, but they do not all derive an equal happiness therefrom. Hence it does not stand in the way of what has been said, that our Lord declares (Matth. xx.) the labourers in the vineyard to have received the same wage, a penny to wit, although they worked not equally: because the same thing is appointed as a reward to be seen and enjoyed, namely God.

Wherein it must also be observed that corporal and spiritual movements are somewhat contrary to each other. For all corporal movements have the identically same first subject, but their ends are diverse: whereas spiritual movements, namely intellectual apprehensions and acts of the will, have various first subjects, but one identical end.