Sermons on the Song of Songs

As to whether the angelic bodies, like the human, are naturally united to their indwelling spirits, so that the angel, just as man, is an animal, only differing from us in being immortal, which we are not as yet; whether these celestial creatures can change their bodies at their pleasure, and appear, when they wish to appear, in whatever shape and form they like, condensing and solidifying as they please the material envelopes which, nevertheless, in their own real nature by reason of the subtlety of their essence are entirely impalpable and imperceptible to our senses; or whether, finally, they subsist as simple spiritual substances, which, when they have need, assume to themselves a body, and lay it down again, when no longer necessary, to be dissolved into the elements whence it was formed—to these questions, my brethren, do not look to me for an answer. The fathers seem to have held different views on the matter. And for myself, I confess I do not see my way clear to teach one thing or the other. However, I do not suppose that knowledge of this kind would contribute much towards our advancement in virtue.

Yet be assured of this, that no created spirit can directly act upon our souls. I mean to say, that without the medium of a bodily instrument, whether its own or ours, no creature has the power of so communicating and infusing itself into our minds as thereby to render us learned or more learned, virtuous or more virtuous. No angelic, no human spirit is capable of affecting me in this way, any more than I am capable of so affecting them. The blessed angels have not even this power with regard to each other. It is, therefore, the incommunicable prerogative of that supreme and all-pervading Spirit, Who alone “teacheth knowledge” to angels and men, without requiring on the creature’s side the medium of a bodily ear, or on His own the instrumentality of a material tongue. This Divine Spirit communicates Himself directly, He reveals Himself directly, and pure Himself, is readily perceived by pure minds. He alone has need of nothing, being alone sufficient for Himself, and, in virtue of His omnipotent Will, for all besides. Nevertheless, He exercises great and innumerable operations by means of His subject creatures, material and immaterial. But He does so rather as commanding than as soliciting. See, for example, how He makes use now of my corporeal tongue to do His work in instructing you, although He could, doubtless, instruct you Himself directly with infinitely greater facility and sweetness. His employment of my agency is, therefore, not a dependence on, but a condescension to me. So in promoting your spiritual interests by my means what He seeks is not assistance for Himself but merit for me.

Such, my brethren, must be the conviction of every man engaged in doing good, lest perchance he should begin to glory in himself on account of the gifts of God, instead of glorying in the Lord. Yet there are some who do good against their will, namely, wicked men and fallen angels. In this case, it is clear the good that is done by their means is not done for their sakes, since no goodness can benefit a free agent without his consent. Hence such unwilling instruments have but the dispensation of whatever good they perform. Yet somehow or other, we experience greater satisfaction and pleasure in the benefits conferred upon us by these wicked dispensers than in any others. And perhaps this is the reason why God makes use of the wicked to benefit the just, rather than any need He has of their co-operation in well-doing.

If the Almighty stands in no need of angels or men, much less, doubtless, does He depend on creatures which lack either reason alone or both sense and reason. Consequently, their concurrence in good makes it apparent how “all things serve Him,” Who can truly say, “The earth is Mine.” Or at any rate, it may be said that He employs such agencies, not because He needs their help, but only for reasons of fitness, as knowing from what particular causes particular effects might most fittingly proceed. Whilst, then, the ministry of bodies is often and suitably exercised in accomplishing the divine purposes, as, for instance, in quickening seed, in multiplying crops, and in ripening fruit, what need has He of a body of His own, Whose will is manifestly obeyed by all bodies, celestial and terrestrial, without distinction as without delay? Such a body, surely, would be superfluous in Him Who finds no body not His own. But to say all that occurs to be said on this subject would prolong this discourse beyond all reasonable limits, and perhaps overtax the powers of some of you. Let us, therefore, reserve what remains for another sermon.