1 Corinthians 13:12

We know ourselves by reflection, as in a mirror. We contemplate, as far as we may, the creative cause on the basis of the divine element in us.

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. "For now we see as through a glass "the same apostle says, "but then face to face.".
Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face."

We declare, however, that the Son also, considered in Himself (as the Son), is invisible, in that He is God, and the Word and Spirit of God; but that He was visible before the days of His flesh, in the way that He says to Aaron and Miriam, "And if there shall be a prophet amongst you, I will make myself known to him in a vision, and will speak to him in a dream; not as with Moses, with whom I shall speak mouth to mouth, even apparently, that is to say, in truth, and not enigmatically" that is to say, in image; as the apostle also expresses it, "Now we see through a glass, darkly (or enigmatically), but then face to face." Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.

If the knowledge manifested to those worthy of it comes through a mirror and is an enigma in the present age and will be fully revealed only “then,” it is foolish to suppose that it will not be the same for the other virtues as well.

That he secrets of God cannot be seen through, and therefore that our faith ought to be simple. In the first Epistle of Paul to the Corinthians: "We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known." Also in Solomon, in Wisdom: "And in simplicity of heart seek Him." Also in the same: "He who walketh with simplicity, walketh trustfully." Also in the same: "Seek not things higher than thyself, and look not into things stronger than thyself." Also in Solomon: "Be not excessively righteous, and do not reason more than is required." Also in Isaiah: "Woe unto them who are convicted in themselves." Also in the Maccabees: "Daniel in his simplicity was delivered from the mouth of tile lions." Also in the Epistle of Paul to the Romans: "Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways! For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever." Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."

"face to face "and not "darkly "and "in part.".
Know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images. For now we know "in part "and as it were "through a glass"

But, before I take up the matter itself of the profession of faith, the following warning should be given: It is impossible to express in one word or one concept, or to grasp with the mind at all, the majesty and glory of God, which is unutterable and incomprehensible, and the Holy Scripture, although for the most part employing words in current use, speaks obscurely 'as through a glass (1 Cor 13.12),’ even to the clean of heart. They have been promised to those who are accounted worthy in the life to come. But now, even if a man be a Paul or a Peter, even though he truly sees what he sees and is not misled nor deceived by his imagination, yet he sees through a glass and in a dark manner, and he looks forward with great joy to perfect knowledge in the future of that which he receives now in part with thanksgiving. - "Homily on Faith"

No one has yet discovered or shall ever discover what God is in his nature and essence. As for a discovery some time in the future, let those who have a mind for it research and speculate. The discovery will take place, so my reason tells me, when this Godlike, divine thing, I mean our mind and reason, mingles with its kin, when the copy returns to the pattern it now longs after. This seems to me to be the meaning of the great dictum that we shall, in time to come, know even as we are known.

This means that the things which we now hear on the authority of the Scriptures we believe to be so. After the resurrection we shall see them with our eyes and know them in reality, when partial knowledge has ceased, for the knowledge which depends on hearing is part of the knowledge of an eyewitness and of experience.

"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? Both because their knowledge is in part, and because not even this have they of themselves. "For I knew Him not, but He made Himself known to me," saith he. Wherefore, even as now He first knew me, and Himself hastened towards me, so shall I hasten towards Him then much more than now. For so he that sits in darkness, as long as he sees not the sun doth not of himself hasten to meet the beauty of its beam, which indeed shows itself as soon as it hath begun to shine: but when he perceives its brightness, then also himself at length follows after its light: This then is the meaning of the expression, "even as also I have been known." Not that we shall so know him as He is, but that even as He hastened toward us now, so also shall we cleave unto Him then, and shall know many of the things which are now secret, and shall enjoy that most blessed society and wisdom. For if Paul who knew so much was a child, consider what those things must be. If these be "a glass" and "a riddle," do thou hence again infer, God's open Face, how great a thing It is.

But that I may open out to thee some small part of this difference, and may impart some faint ray of this thought to thy soul, I would have thee recall to mind things as they were in the Law, now after that grace hath shone forth. For those things too, that came before grace, had a certain great and marvellous appearance: nevertheless, hear what Paul saith of them after grace came: "That which was made glorious had no glory in this respect, by reason of the glory that surpasseth."

But what say those who shrink from nothing? That the expression, "now I know in part," is spoken in dispensations; for that the Apostle had the perfect knowledge of God. And now he calls himself a child? How sees he "in a mirror?" How "darkly," if he hath the sum of knowledge? And why doth he refer to it as something peculiar to the Spirit, and to no other power in the creation, saying, "For who among men knoweth the things of a man, save the spirit of the man which is in him? Even so the things of God none knoweth, save the Spirit of God." And Christ again sayeth that this belongs to Himself alone, thus saying, "Not that any man hath seen the Father, save He which is from God, He hath seen the Father," giving the name, "sight," to the most clear and perfect knowledge.

And how shall he who knoweth the Essence, be ignorant of the dispensations? since that knowledge is greater than this.

"Are we then," saith he, "ignorant of God?" Far from it. That He is, we know, but what He is, as regards His Essence, we know not yet. And that thou mayst understand that not concerning the dispensations did he speak the words, "now I know in part," hear what follows. He adds then, "but then shall I know, even as also I have been known." He was surely known not by the dispensations, but by God.

Let none therefore consider this to be a small or simple transgression, but twofold, and threefold, yea and manifold. For not only is there this impiety that they boast of knowing those things which belong to the Spirit alone; and to the only-begotten Son of God, but also that when Paul could not acquire even this knowledge "which is in part" without the revelation from above, these men say that they have obtained the whole from their own reasonings. For neither are they able to point out that the Scripture hath any where discoursed to us of these things.

The dim mirror is the law of Moses, which contains everything in types and shadows.

Face to face—this is how the holy angels, who are called our angels, already see. They are our angels in the sense that once we have been delivered from the power of darkness, have received the pledge of the spirit and have been translated to the kingdom of Christ, we shall have begun to belong to the angels.

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.