Another passage from Wilken:
When speaking of how God is known early Christian thinkers favored the metaphor of seeing, not hearing. In his response to Celsus, Origen cites a series of biblical texts that have to do with seeing: “Blessed are the pure in spirit for they shall see God” (Matt. 5:8); “He who has seen me has seen the Father” (Jo. 14:9); and “Christ is the image of the invisible God” (Col. 1:15). From these he draws the conclusion that people come to know the “Father and maker of this universe by looking at the image of the invisible God.” Beauty is the corollary of seeing. In the Scriptures many of the key terms used of God’s self-disclosure, words such as glory, splendor, light, image, and face, have to do with the delight of the eye. When we speak of the pleasure the eye takes in what it sees the term that comes to mind is beauty. The psalmist wrote, “One thing have I asked of the Lord … that I will behold the beauty of the Lord” (Ps. 27:4).
As early as the second century the apologist Athenagoras of Athens included the term beauty in a list of words depicting God. The God we set before you, he says, is “encompassed by light, beauty, spirit, and indescribable power.” In his commentary on the Song of Songs Origen wrote that the “soul is moved by heavenly love and longing when it beholds the beauty and the comeliness of the Word of God.” God’s revelation can be seen from the perspective of its ineffable beauty as well as of its truth and goodness.” (p. 20)
This point is central to the thesis of Wilken’s book (The Spirit of Early Christian Thought: Seeking the Face of God) and shows how the medieval triad of goodness, beauty and truth started to be understood as three modes of knowing God and his revelation.