Chapter 1, Lecture 1, E.

Then, when he says “nam supersubstantialem scientiam etc.” “now the supersubstantial knowledge…” he introduces the reason for manifesting the proposition; first he states the reason; second, he demonstrates a certain thing which he puts under the proposition, at “etenim etc.” “for indeed…” The virtue of his reason is as follows: regarding something which is known by one alone, no one is able to cognize or speak it, unless inasmuch as it is manifested by that one. However, it is proper to God alone to perfectly cognize himself according to what he is. Therefore none is able to truly speak about God or to cognize him unless inasmuch as he is revealed by God. Indeed such a divine revelation is contained in sacred Scripture. And this is what he says “convenit ipsi attribuere supersubstantialem scientiam ignorantiae supersubstantialitatis quae est super rationem et intellectum ipsam substantiam” “It is fitting to ascribe to himself” that is to God alone “knowledge of the ignorant supersubstance” that is of the unknown divine supersubstance “which”—for indeed supersubstantiality is not unknown because of some defect, but because of its excess, because namely “it is beyond the reason and the intellect” which is created and over the created “substance itself” which is an object and commensurate to the created intellect, likewise the uncreated essence is proportional to uncreated knowledge. Therefore just as the divine essence is supersubstantial, likewise knowledge of it is called supersubstantial. For it is always proper that an object of the cognitive power be proportional to the power of knowing. Nevertheless that he not be flattened out in ignorance of the nature of God, he adds: “how great a radius of the thearchian eloquence extends itself to extend us who are reflecting on” through spiritual contemplation “the higher thing” that is on that which is above us, namely God, “to higher splendors” that is to intelligible truths of divine things. For the truth of Sacred Scriptures is a certain light like a radius derived from first truth which light does not extend itself to the point that like angels and the blessed seeing his essence, we should through Himself be able to see the essence of God or to cognize all which God in Himself knows, but fully, to a certain termination or measure, truths of divine things are manifested by the light of sacred Scripture.