For they shall see that world which is now invisible to them, and
they will see a time which is now hidden to them. (2 Baruch 51:8)
[our bodies are] now indeed carnal, but by and by more refined and
pure, which are termed spiritual. (Origen, On First Principles, 2.3.2)
[the spirits of those who are resurrected] are just to be
considered as inhabiting more refined and purer bodies, which possess the
property of being no longer overcome by death. (Origen, On First Principles,
2.3.3)
Then Adam wept and said, "[O] God, when we dwelt in the garden,
and our hearts were lifted up, we saw the angels that sang praises in heaven,
but now we do not see as we were used to do; nay, when we entered the cave, all
creation became hidden from us."
Then God the Lord said unto Adam, "When thou wast under
subjection [to Me], thou hadst a bright nature within thee, and for that reason
couldst thou see things afar off. Btu after thy transgression thy bright nature
was withdrawn from thee; and it was not left to thee to see things afar off,
but only near at hand; after the ability of the flesh; for it is brutish."
(Conflict of Adam and Eve, Book 1, chapter VIII)
And Peter said: “I remember that I promised to prove this point,
and to give my proofs in regard to it from Scripture and apart from
Scripture. And now listen to what I
say. We know that there are many (if you
will pardon me the statement; and if you don’t, I can appeal to those who are
present as judges) who worship idols, commit adultery, and sin in every way,
and yet they see true visions and dreams, and some of them have also
apparitions of demons. For I maintain
that the eyes of mortals cannot see the incorporeal form of the Father or Son,
because it is illumined by exceeding great light. Wherefore it is not because God envies, but
because He pities, that He cannot be seen by man who has been turned into
flesh. For he who sees God cannot
live. For the excess of light dissolves
the flesh of him who sees; unless by the secret power of God the flesh be
changed into the nature of light, so that it can see light, or the substance of
light be changed into flesh, so that it can be seen by flesh. For the power to see the Father, without
undergoing any change, belongs to the Son alone. But the just shall also in like manner behold
God; for in the resurrection of the dead, when they have been changed, as far
as their bodies are concerned, into light, and become like the angels, they
shall be able to see Him. Finally, then,
if any angel be sent that he may he seen by a man, he is changed into flesh,
that he may be able to be seen by flesh.
For no one can see the incorporeal power not only of the Son, but not
even of an angel. But if one sees an
apparition, he should know that this is the apparition of an evil demon. (Clementine
Homilies, 16)
Philo of
Alexandria (first century AD) wrote something similar to what one finds in the
Clementine Homilies:
But nevertheless, though inquiring into the essence of the living
God he has heard nothing. For, says God, "thou shalt see my back parts,
but my face thou shalt not behold." [Exodus xxxiii. 23.] For it is
sufficient for the wise man to know the consequences, and the things which are after
God; but he who wishes to see the principal essence will be blinded by the
exceeding brilliancy of his rays before he can see it. (Philo, De Fuga et
Inventione, 165)
For it is said unto him, "Thou shalt see my back parts, but
my face shall not be beheld by thee." [Exodus xxxiii. 23.] As if it were
meant to answer him: Those bodies and things, which are beneath the living God
may come within thy comprehension, even though every thing would not be at once
comprehended by thee, since that one being is not by his nature capable of
being beheld by man. (Philo, De Mutatione Nominum, 9)