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Translation
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What the Fathers say
Eastern Fathers
John Chrysostom
"For now we see in a mirror." Further, because the glass sets before us the thing seen indefinitely, he added, "darkly," to show very strongly that the present knowledge is most partial. "But then face to face." Not as though God hath a face, but to express the notion of greater clearness and perspicuity. Seest thou how we learn all things by gradual addition? "Now I know in part; but then shall I know even as also I have been known." Seest thou how in two ways he pulls down their pride? …
Theophylact of Ohrid
He explains what was said about the infant, and shows that our present knowledge is something dark, whereas then it will be most clear. For, he says, now we see in a mirror. Then, since a mirror shows the object reflected in it quite distinctly, he added: "dimly," in order to show with the greatest precision the incompleteness of this knowledge. He says this not because God has a face, but in order to show through this the clarity and directness of knowledge. …
Clement of Alexandria
In saying, therefore, "I have given you milk to drink," has he not indicated the knowledge of the truth, the perfect gladness in the Word, who is the milk? And what follows next, "not meat, for ye were not able," may indicate the clear revelation in the future world, like food, face to face. …
Western Saints
Augustine of Hippo
But when we begin to have a spiritual body as we are promised in the resurrection, let us see it even in the body, either by an intellectual vision or in some miraculous manner, since the grace of the spiritual body is indescribable. We shall then see it according to our capacity, without limitations of space, not larger in one part and smaller in another, since it is not a body, and it is wholly present everywhere.
Thomas Aquinas
Here he speaks of the vision, which is knowledge of God. Hence, all the preceding gifts must be understood as destined to be eliminated inasmuch as they are directed to knowledge of God. In regard to this he does two things: first, he proves what he proposes in general; secondly, in detail about himself (v. 12b). He says, therefore: I have said that we know imperfectly, because we know in a mirror dimly, but then, namely, in heaven, we shall see face to face. …
Bonaventure
In heavenly glory there is a substantial, consubstantial, and accidental reward. The substantial reward consists in the vision, fruition, and possession of the one highest good, namely God, whom the Blessed will see face to face, that is, nakedly and without veil; whom they will enjoy eagerly and delightfully; whom they will also hold for all eternity. The supreme light, which darkened eyes cannot see, cannot be seen face to face without deiformity of mind and joy of heart. …
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