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:Now we are seeing a dim reflection in a mirror; but then we shall be seeing face to face. The knowledge that I have now is imperfect; but then I shall know as fully as I am known.
:Now we are seeing a dim reflection in a mirror; but then we shall be seeing face to face. The knowledge that I have now is imperfect; but then I shall know as fully as I am known.
And they are said to have achieved happiness, and this must be by willing only what God wills, for a commonly supported definition of happiness is by Saint Augustine as belonging to one "who has what he wills, and wills nothing amiss" (''On the Trinity'' [400-416 AD], Book 13, ch. 5).
And they are said to have attained happiness, and this must be by willing only what God wills, for a commonly supported definition of happiness is by Saint Augustine as belonging to one "who has what he wills, and wills nothing amiss" (''On the Trinity'' [400-416 AD], Book 13, ch. 5).
Yet Augustine explains (''Answer to Maximinus the Arian'' [427-428 AD], Book 2, ch. 20): "When Christ says 'Not what I will, but what Thou wilt', He shows Himself to have willed something else than did His Father; and this could only have been by His human heart, since He did not transfigure our weakness into His Divine but into His human will."<ref>Aquinas, Thomas (1267-1274). "Whether the human will of Christ was altogether conformed to the Divine Will in the thing willed?". ''Treatise on the Incarnation'' (Italy), Question 18, Article 5.</ref>
Yet Augustine explains (''Answer to Maximinus the Arian'' [427-428 AD], Book 2, ch. 20): "When Christ says 'Not what I will, but what Thou wilt', He shows Himself to have willed something else than did His Father; and this could only have been by His human heart, since He did not transfigure our weakness into His Divine but into His human will."<ref>Aquinas, Thomas (1267-1274). "Whether the human will of Christ was altogether conformed to the Divine Will in the thing willed?". ''Treatise on the Incarnation'' (Italy), Question 18, Article 5.</ref>