Early Church Fathers Scripture Index : Texts
1 Corinthians 13:9
There are 25 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 401, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XXVIII.—Perfect knowledge cannot be attained in the present life: many questions must be submissively left in the hands of God. (HTML)
CCEL Footnote 3230 (In-Text, Margin)
... and His Word, to whom alone He said, “Sit at my right hand, until I make Thine enemies Thy footstool.” But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him “searcheth all things, even the deep things of God,” yet as to us “there are diversities of gifts, differences of administrations, and diversities of operations;” and we, while upon the earth, as Paul also declares, “know in part, and prophesy in part.”[1 Corinthians 13:9] Since, therefore, we know but in part, we ought to leave all sorts of [difficult] questions in the hands of Him who in some measure, [and that only,] bestows grace on us. That eternal fire, [for instance,] is prepared for sinners, both the Lord has ...
Ante-Nicene Fathers, Volume 1, page 402, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XXVIII.—Perfect knowledge cannot be attained in the present life: many questions must be submissively left in the hands of God. (HTML)
CCEL Footnote 3235 (In-Text, Margin)
9. But if any lover of strife contradict what I have said, and also what the apostle affirms, that “we know in part, and prophesy in part,”[1 Corinthians 13:9] and imagine that he has acquired not a partial, but a universal, knowledge of all that exists, —being such an one as Valentinus, or Ptolemæus, or Basilides, or any other of those who maintain that they have searched out the deep things of God,—let him not (arraying himself in vainglory) boast that he has acquired greater knowledge than others with respect to those things which are invisible, or cannot be placed under our ...
Ante-Nicene Fathers, Volume 1, page 472, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter IX.—There is but one author, and one end to both covenants. (HTML)
CCEL Footnote 3906 (In-Text, Margin)
... Father, but that very same one, who always has more to measure out to those of His household. And as their love towards God increases, He bestows more and greater [gifts]; as also the Lord said to His disciples: “Ye shall see greater things than these.” And Paul declares: “Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away.”[1 Corinthians 13:9-10] As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for “blessed are the pure in heart: for they shall see God”); neither shall we look for another Christ and Son of God, but Him who ...
Ante-Nicene Fathers, Volume 1, page 533, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter VII.—Inasmuch as Christ did rise in our flesh, it follows that we shall be also raised in the same; since the resurrection promised to us should not be referred to spirits naturally immortal, but to bodies in themselves mortal. (HTML)
CCEL Footnote 4492 (In-Text, Margin)
... has taught, beyond all doubt, that such language was not used by him, either with reference to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit’s instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life. “For now,” he says, “we know in part, and we prophesy in part, but then face to face.”[1 Corinthians 13:9] And this it is which has been said also by Peter: “Whom having not seen, ye love; in whom now also, not seeing, ye believe; and believing, ye shall rejoice with joy unspeakable.” For our face shall see the face of the Lord and shall rejoice with joy ...
Ante-Nicene Fathers, Volume 6, page 187, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XIII. (HTML)
CCEL Footnote 1551 (In-Text, Margin)
... upon his judgment. If vain presumption is rejected by every one of you, and if those things which are to be declared by me be heard with a real love for the truth, ye will receive the inheritance of the age to come, and the kingdom of heaven. I, in sooth, am the Paraclete, whose mission was announced of old time by Jesus, and who was to come to “convince the world of sin and unrighteousness.” And even as Paul, who was sent before me, said of himself, that “he knew in part, and prophesied in part,”[1 Corinthians 13:9] so I reserve the perfect for myself, in order that I may do away with that which is in part. Therefore receive ye this third testimony, that I am an elect apostle of Christ; and if ye choose to accept my words, ye will find salvation; but if ye ...
Ante-Nicene Fathers, Volume 6, page 211, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXXVI. (HTML)
CCEL Footnote 1835 (In-Text, Margin)
... is not, in this life at least, held out on the same terms to any person in times subsequent to the apostle’s: and if the opposite appears ever to be the case, the person can only be held to be a false prophet or a false Christ. Now, since you have alleged that the Paraclete was in Paul, and that He attested all things in him, how is it that Paul himself said, “We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away?”[1 Corinthians 13:9-10] What other one did he look for, when he uttered these words? For if he professes himself to be looking for some perfect one, and if some one must needs come, show us who it is of whom he speaks; lest that word of his perchance appear to carry us ...
Ante-Nicene Fathers, Volume 6, page 211, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXXVII. (HTML)
CCEL Footnote 1838 (In-Text, Margin)
... understand them in the full power of their meaning, will only secure entire credit to the statements made by me. For in that first Epistle to the Corinthians, Paul speaks in the following terms of the perfection that is to come: “Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall be destroyed: for we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away.”[1 Corinthians 13:8-10] Observe now what virtue that which is perfect possesses in itself, and of what order that perfection is. And let this man, then, tell us what prophecy of the Jews or Hebrews he has done away with; or what tongues he has caused to cease, whether of ...
Ante-Nicene Fathers, Volume 9, page 418, footnote 9 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book X. (HTML)
Christ the Pearl of Great Price. (HTML)
... introduced so as to be able to see the glory of Christ, to which the Father bears witness, saying, “This is My beloved Son in whom I am well-pleased.” But “that which hath been made glorious hath not been made glorious in this respect by reason of the glory that surpasseth;” and there is need to us first of the glory which admits of being done away, for the sake of the glory which surpasseth; as there is need of the knowledge which is in part, which will be done away when that which is perfect comes.[1 Corinthians 13:9-10] Every soul, therefore, which comes to childhood, and is on the way to full growth, until the fulness of time is at hand, needs a tutor and stewards and guardians, in order that, after all these things, he who formerly differed nothing from a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 413, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
A review of the philosophical opinions regarding the Supreme Good, and a comparison of these opinions with the Christian belief regarding happiness. (HTML)
How Different the Uncertainty of the New Academy is from the Certainty of the Christian Faith. (HTML)
CCEL Footnote 1290 (In-Text, Margin)
As regards the uncertainty about everything which Varro alleges to be the differentiating characteristic of the New Academy, the city of God thoroughly detests such doubt as madness. Regarding matters which it apprehends by the mind and reason it has most absolute certainty, although its knowledge is limited because of the corruptible body pressing down the mind, for, as the apostle says, “We know in part.”[1 Corinthians 13:9] It believes also the evidence of the senses which the mind uses by aid of the body; for [if one who trusts his senses is sometimes deceived], he is more wretchedly deceived who fancies he should never trust them. It believes also the Holy Scriptures, old and new, which we call canonical, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 461, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Of Hell, and the Nature of Eternal Punishments. (HTML)
CCEL Footnote 1511 (In-Text, Margin)
... and pertains to the body, or that spiritual things are meant by bodily representations, and that it belongs to the soul. But which of these is true will be more readily discovered by the facts themselves, when there shall be in the saints such knowledge as shall not require that their own experience teach them the nature of these punishments, but as shall, by its own fullness and perfection, suffice to instruct them in this matter. For “now we know in part, until that which is perfect is come;”[1 Corinthians 13:9-10] only, this we believe about those future bodies, that they shall be such as shall certainly be pained by the fire.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 507, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Of the Beatific Vision. (HTML)
CCEL Footnote 1670 (In-Text, Margin)
... passeth all understanding but His own. But as we shall one day be made to participate, according to our slender capacity, in His peace, both in ourselves, and with our neighbor, and with God our chief good, in this respect the angels understand the peace of God in their own measure, and men too, though now far behind them, whatever spiritual advance they have made. For we must remember how great a man he was who said, “We know in part, and we prophesy in part, until that which is perfect is come;”[1 Corinthians 13:9-10] and “Now we see through a glass, darkly; but then face to face.” Such also is now the vision of the holy angels, who are also called our angels, because we, being rescued out of the power of darkness, and receiving the earnest of the Spirit, are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 215, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus rejects the Old Testament because it leaves no room for Christ. Christ the one Bridegroom suffices for His Bride the Church. Augustin answers as well as he can, and reproves the Manichæans with presumption in claiming to be the Bride of Christ. (HTML)
CCEL Footnote 558 (In-Text, Margin)
... shady hills, and crowns of flowers, and fragrant odors, in which the desires of thy fleshly mind take pleasure? If they are not significant figures, they are either idle fancies or delirious dreams. If they are figures, away with the impostor who seduces thee with the promise of naked truth, and then mocks thee with idle tales. His ministers and his wretched deluded followers are wont to bait their hook with that saying of the apostle, "Now we see through a glass in a figure, but then face to face."[1 Corinthians 13:9] As if, forsooth, the Apostle Paul knew in part, and prophesied in part, and saw through a glass in a figure; whereas all this is removed at the coming of Manichæus, who brings that which is perfect, and reveals the truth face to face. O fallen and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 338, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus fails to understand why he should be required either to accept or reject the New Testament as a whole, while the Catholics accept or reject the various parts of the Old Testament at pleasure. Augustin denies that the Catholics treat the Old Testament arbitrarily, and explains their attitude towards it. (HTML)
CCEL Footnote 1063 (In-Text, Margin)
... faith, forbidding what Paul allowed, and condemning second marriages, which he made lawful. They turned to their own use the words spoken of the Spirit, "He shall lead you into all truth," as if, forsooth, Paul and the other apostles had not taught all the truth, but had left room for the Paraclete of the Cataphrygians. The same meaning they forced from the words of Paul: "We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away;"[1 Corinthians 13:9-10] making out that the apostle knew and prophesied in part, when he said, "Let him do what he will; if he marries, he sinneth not," and that this is done away by the perfection of the Phrygian Paraclete. And if they are told that they are condemned by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 235, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book IV (HTML)
Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)
CCEL Footnote 1675 (In-Text, Margin)
... the Word who was with God, and the Word who was God; and although that will still be through a glass darkly, it will be a sublime kind of illumination far superior to every corporeal similitude. Wherefore, although it is the gifts of the active virtue that shine pre-eminent in the first three evangelists, while it is the gift of the contemplative virtue that discerns such subjects, nevertheless, this Gospel of John, in so far as it also is in part, will so tarry until that which is perfect comes.[1 Corinthians 13:9-10] And to one, indeed, is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit. One man regardeth the day to the Lord; another receives a clearer draught from the breast of the Lord; another is caught up even to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 373, footnote 8 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVI. 12, 13. (HTML)
CCEL Footnote 1572 (In-Text, Margin)
... fulfillment is possible in any one’s mind in this present life (for who is there, while living in this corruptible and soul-oppressing body, that can know all truth, when even the apostle says, “We know in part”?), but because it is effected by the Holy Spirit, of whom we have now received the earnest, that we shall attain also to the actual fullness of knowledge: whereof it is said by the same apostle, “But then face to face;” and, “Now I know in part, but then shall I know even as also I am known;”[1 Corinthians 13:9] not as a thing which he knows fully in this life, but which, as a thing that would still be future on to the attainment of that perfection, the Lord promised us through the love of the Spirit, when He said, “He will teach you all truth,” or “will ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 289, footnote 12 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To Eusebius, Bishop of Ancyra. (HTML)
CCEL Footnote 1854 (In-Text, Margin)
... accusations brought against me, and of explaining my sentiments to those who are ignorant of them. After your holiness has read what I have written, if you find it in conformity with the apostolic doctrines, I hope you will confirm my opinion by what you reply—if, on the contrary, anything that I have said jars with the divine teaching, I request to be told of it by your holiness. For, though I have spent much time in teaching, I still need one to teach me. “We know,” says the divine Apostle “in part,”[1 Corinthians 13:9] and again he says, “If any man think that he knoweth anything he knoweth nothing yet as he ought to know.” So I hope that I may hear the truth from your holiness, and that you may also give heed to the calm of the Church, and fight for the divine ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 532, footnote 4 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
... faithful of the Lord—for he was conscious of nothing in himself but what was a virtue and a praise, or what was in harmony with love and godliness—clave to these things more and more, and was carried up even to heavenly places, and was borne to Paradise; to the end that, as he surpassed the conversation of men, he should be exalted above men. And when he descended, he preached to every man; ‘We know in part, and we prophesy in part; here I know in part; but then shall I know even as also I am known[1 Corinthians 13:9].’ For, in truth, he was known to those saints who are in heaven, as their fellow-citizen. And in relation to all that is future and perfect, the things known by him here were in part; but with respect to those things which were committed and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 56, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Marcella. (HTML)
CCEL Footnote 891 (In-Text, Margin)
... and preaching under the form of the Son in Christ, underwent death for our salvation. Moreover that, when by these two steps He was unable to save the world, He last of all descended by the Holy Spirit upon Montanus and those demented women Prisca and Maximilia; and that thus the mutilated and emasculate Montanus possessed a fulness of knowledge such as was never claimed by Paul; for he was content to say, “We know in part, and we prophesy in part,” and again, “Now we see through a glass darkly.”[1 Corinthians 13:9]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 406, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4858 (In-Text, Margin)
... says: “And God hath set some in the Church, first, apostles; secondly, prophets; thirdly, teachers; then miracles, then gifts of healings, helps, governments, divers kinds of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all gifts of healings? do all speak with tongues? do all interpret? But desire earnestly the greater gifts. And a still more excellent way shew I unto you.” And after discoursing more in detail of the graces of charity, he added:[1 Corinthians 13:8-10] “Whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away. For we know in part, and we prophesy in part: but when that which is perfect is come, then that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 429, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 5012 (In-Text, Margin)
... Father, and the Holy Spirit sees not the Son.” And you tell me that the Father is invisible, the Son invisible, the Holy Ghost invisible, as though the angels, both cherubim and seraphim, were not also, in accordance with their nature, invisible to our eyes. David was certainly in doubt even as regards the appearance of the heavens: “I shall see,” he says, “the heavens, the works of Thy fingers.” I shall see, not I see. I shall see when with unveiled face I shall behold the glory of the Lord: but[1 Corinthians 13:9] now we see in part, and we know in part. The question is whether the Son sees the Father, and you say “The Father is invisible.” It is disputed whether the Holy Spirit sees the Son, and you answer “The Son is invisible.” The point at issue is, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 456, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5185 (In-Text, Margin)
... that which is incapable of change, concerning which it is said, “I am God, and change not.” And this is that which the Apostle elsewhere writes: “That which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth”; because, that is, the righteousness of the law, in comparison of the grace of the Gospel, does not seem to be righteousness at all. “For if,” he says, that which passeth away was with glory, much more that which remaineth is in glory.[1 Corinthians 13:9-10] And again, “We know in part, and we prophesy in part; but when that which is perfect is come, that which is in part shall be done away.” And, “For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 478, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5329 (In-Text, Margin)
A. You play upon Scripture until you wear a question threadbare, and remind me of the platform tricks of a conjurer who assumes a variety of characters, and is now Mars, next moment Venus; so that he who was at first all sternness and ferocity is dissolved into feminine softness. For the objection you now raise with an air of novelty—“Blessed are the pure in heart,” “Blessed are the undefiled in the way,” and “Be without spot,” and so forth—is refuted when the Apostle replies,[1 Corinthians 13:9-10] “We know in part, and we prophesy in part,” and, “Now we see through a mirror darkly, but when that which is perfect is come, that which is in part shall be done away.” And therefore we have but the shadow and likeness of the pure heart, which hereafter is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 295, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3479 (In-Text, Margin)
XX. If it had been permitted to Paul to utter what the Third Heaven contained, and his own advance, or ascension, or assumption thither, perhaps we should know something more about God’s Nature, if this was the mystery of the rapture. But since it was ineffable, we too will honour it by silence. Thus much we will hear Paul say about it, that we know in part and we prophesy in part.[1 Corinthians 13:9] This and the like to this are the confessions of one who is not rude in knowledge, who threatens to give proof of Christ speaking in him, the great doctor and champion of the truth. Wherefore he estimates all knowledge on earth only as through a glass darkly, as taking its stand upon little images of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 275, footnote 3 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the same, in answer to another question. (HTML)
CCEL Footnote 2963 (In-Text, Margin)
3. Let them tell me in what sense Paul says, “Now we know in part”;[1 Corinthians 13:9] do we know His essence in part, as knowing parts of His essence? No. This is absurd; for God is without parts. But do we know the whole essence? How then “When that which is perfect is come, then that which is in part shall be done away.” Why are idolaters found fault with? Is it not because they knew God and did not honour Him as God? Why are the “foolish Galatians” reproached by Paul in the words, “After that ye have known God, or rather are known of God, how ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 314, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIX. The Saint having turned to God the Father, explains why he does not deride that the Son is inferior to the Father, then he declares it is not for him to measure the Son of God, since it was given to an angel--nay, perhaps even to Christ as man--to measure merely Jerusalem. Arius, he says, has shown himself to be an imitator of Satan. It is a rash thing to hold discussions on the divine Generation. Since so great a sign of human generation has been given by Isaiah, we ought not to make comparisons in divine things. Lastly he shows how carefully we ought to avoid the pride of Arius, by putting before us various examples of Scriptures. (HTML)
237. Paul also speaks of inferior beings: “We know in part and we prophesy in part.”[1 Corinthians 13:9] Arius says: “I know God altogether and not in part.” Thus Paul is inferior to Arius, and the vessel of election knows in part, but the vessel of perdition knows wholly. “I know,” he says, “a man, whether in the body or out of the body, I cannot tell, God knoweth, how he was caught up into Paradise and heard unspeakable words.” Paul carried up to the third heaven, knew not himself; Arius rolling in filth, knows God. Paul says of himself: “God knows;” ...